Report on the Participation of Women in the Catholic in

Dr Marie Macdonald, Professor Peter Carpenter, Ms Sandie Cornish, Dr Costigan, Mr Robert Dixon, Sr Margaret Malone sgs,

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First published in Australia in 1999 by HarpercollinsPublishers Pty Limited ACN 009 913 517 A member of the HarpeTCollinsPublishers (Australia) Pty Limited Group http://www.harpercollins.com.au

Copyright © The Australian Episcopal Conference of the Roman 1999

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National Library Cataloguing-in-Publication data:

Research Management Group. Woman and man : one in Christ : report into the participation of women in the Catholic Church in Australia. ISBN 186371 782X. 1. Women in the Catholic Church - Australia. 2. Women in the Catholic Church - Australia - History. 3. Catholic women - Australia. I. Australian Catholic University. II. Australian Catholic Bishops Conference. II. Australian Conference of Leaders of Religious Institutes. Bishops' Committee for Justice, Development and Peace. Title. 282.0820994

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54321 02010099 CONTENTS

Membership of Research Management Group v Executive Summary vii List of Abbreviations x Introduction xi

PART ONE: BACKGROUND AND CONTEXTUAL PAPERS Background and Preparation for the Project I Women in the Australian Church: An Historical Perspective 19 Women in the Australian Church: An Ecumenical Perspective 43

PART TWO: FIVE MAJOR RESEARCH APPROACHES Written Submissions 53 Catholic Church Life Survey 131 Public Hearings 167 Targeted Groups: Views of Various Sectors of the Church 233 Survey of Catholic Church Organisations and Theological Institutions 339

PART THREE: OVERVIEW OF REPORT Overview of the Report 365 APPENDICES

1. Writers of Contextual Papers: Biographical Information 397 2. Guidelines for Written Submissions 398 3. Written Submissions from Individuals 405 4. Written Submissions from Groups 425 5. Instructions for Coders and Coding Frame 437 6. Coders of Written Submissions 450 7. Catholic Church Life Survey: Sample Design 451 8. Catholic Church Life Survey: Outline of Questionnaires 452 9. Catholic Church Life Survey: Survey H 453 10. Public Hearings: Procedures and Application Forms 458 11. Public Hearings 462 12. National Board of Catholic Women: Consultative Body to Bishops Conference of England and Wales 473 13. Archdiocese of Brisbane: Women's Participation in the Life of the Archdiocese: Present Roles and Future Directions 475 14. Archdiocese of : Diocesan Pastoral Team 478 15. Targeted Discussion Groups: Materials Sent to Potential Contacts 480 16. Contacts and Group Leaders of Targeted Discussion Groups 487 17. Materials Sent to Catholic Organisations 488 18. Letter Sent to Theological Institutes 491 19. Survey of Women Undertaking Theological Studies in Catholic Institutions 1998 492 20. Australian Social Justice Trends in the Nineties 493 MEMBERSHIP OF RESEARCH MANAGEMENT GROUP

Most Reverend Kevin Manning, Convenor

Professor Peter Carpenter, Chairperson

Dr Marie Macdonald, Project Coordinator

Ms Sandie Cornish

Dr Michael Costigan

Mr Robert Dixon

Sr Margaret Malone sgs

Sr Sonia Wagner sgs EXECUTIVE SUMMARY

The Research Project on "The Participation of Women in the Catholic Church in Australia" was undertaken for the Australian Catholic Bishops Conference by the Bishops' Committee for Justice, Development and Peace, Australian Catholic University and the Australian Conference of Leaders of Religious Institutes. The Project was launched by Cardinal Clancy on August 21, 1996 and the Report on the Project presented to the Plenary Meeting of the Australian Catholic Bishops Conference on April 12,1999. The overall aim of the study was to gather data on the participation of women in the Catholic Church in Australia. In order to achieve this aim, the Research Project addressed four key questions concerning various ways in which women participate in the Catholic Church in Australia, assistance and support currently offered to women to enable their participation, barriers to women's participation and ways in which women's participation could be increased. It was intended that the information obtained would provide a solid basis for theological reflection, pastoral planning and dialogue with women and women's groups. The Research Project used both quantitative and qualitative research methods including contextual papers, written submissions, public hearings, a large-scale sampling of church attenders undertaken as part of the Catholic Church Life Survey, a survey of Catholic organisations, and targeted groups involving voices which had not been heard in the written submissions and public hearings. In the written submissions, public hearings and targeted groups, responses were elicited from women and men from a variety of backgrounds and ages, those actively involved in Catholic Church structures and those who were not. The project attracted an overwhelming response, significantly greater than the response to similar consultations conducted in recent times in the Catholic Church and in the broader Australian society. This in itself is a clear indication that the issue of the participation of women in the Catholic Church in Australia is crucial and controversial. The research identified two broad approaches to the participation of women in the Catholic Church: one oriented towards maintaining the current participation of women, or even returning to the position of the pre-Vatican H Church, the other seeking an expanded role for women. The dominant issue arising from the research was , recognising the equal dignity of women and men created in the image and likeness of God. This understanding of equality did not imply the sameness of men and women, but rather their complementarity and mutuality. The Church was seen to be lagging behind the wider Australian society in recognising the changing role of women as one of the "signs of the times" and affirming the equality of women. The very limited participation of women in decision-making at present and the need to increase women's involvement in decision-making at all levels were constant and major themes. Involvement in decision-making was often linked with a call to promote opportunities for women to participate in leadership in the Church. The research found that, while there is a range of views concerning women and the Church, there is virtually no disparity of views based on gender. It is concluded that the issue of the participation of women in the Church is not just a concern for women only but rather an issue for the Church as a whole. Results of the Catholic Church Life Survey revealed that church attenders have a considerably older profile than the Catholic population in general, that women outnumber men in the ratio of about three to two and that more than half of all attenders are not involved in any regular way in other parish activities, although women are more likely to be involved than men are. There is an under-representation of young people and of those who are separated or divorced. The Survey found that the great majority of church attenders have a strong sense of belonging to their parish and feel that it is adequately meeting their spiritual needs, have never felt unwelcome in the Church in recent years, and have been given sufficient assistance to complete a task when they have accepted responsibility. Respondents suggested that the best ways to increase women's participation were through prayer, increasing women's involvement in decision-making and Church administration, and reforming beliefs and practices that do not promote the equality of men and women. Three quarters said they have neither experienced nor observed barriers to women's participation in the Church but more than a quarter said they did not accept the Church's teaching on the ordination of women. By contrast, the overall findings of the written submissions, public hearings and targeted groups revealed a strong sense of pain and alienation resulting from the Church's stance on women. The results of these research approaches highlighted the enormous contribution of women to all aspects of the life of the Church, except in the ordained ministry, leadership and decision-making. It was perceived that little assistance and support were received from the institutional Church to undertake anything other than andillaiy and support roles. Significant barriers to the full participation of women were experienced. The fundamental barrier concerned traditions and attitudes which were seen to be inconsistent with the person and viii Woman and Man: One in Christ Jesus message of Jesus Christ and especially his relationship with women. The major suggestions to increase women's participation were the involvement of women in decision-making at all levels, a re-examination of the nature of ministry with exploration of the possibility of more inclusive roles for men and women, and reform of beliefs and associated practices that do not promote the equality of men and women. There was much agreement, even among those with different views on the question, that there should be open discussion of the issue of women's ordination. One of the greatest challenges to emerge from the research is the need to create a range of opportunities in the Church for respectful listening and dialogue concerning the experiences, needs and aspirations of women.

Executive Summary ix LIST OF ABBREVIATIONS

ACLRI Australian Conference of Leaders of Religious Institutes ACSJC Australian Catholic Social Justice Council ACU Australian Catholic University AICC Aboriginal and Islander Catholic Council ATSI Aboriginal and Torres Strait Islander BCJDP Bishops' Committee for Justice, Development and Peace CCJP Catholic Commission for Justice and Peace (up to 1987) Catholics in Coalition for Justice and Peace (since 1987) CCLS Catholic Church Life Survey CWL Catholic Women's League NCLS National Church Life Survey NESB Non English-Speaking Background WATAC Women and the Australian Church WCC World Council of Churches YCW Young Christian Workers INTRODUCTION

The Catholic Church in Australia has never undertaken a larger research project on a single issue than the one that is the subject of this Report to the Bishops Conference. The Research Project on Women's Participation in the Catholic Church in Australia was also far bigger than comparable Government inquiries, in terms of the number of submissions received in writing and at hearings, the thousands of churchgoers participating through the Catholic Church Life Survey (CCLS) and the hundreds of individuals contributing as members of targeted groups. The full size and scope of the Project were not envisaged at the outset. That it unexpectedly attracted such a huge response and aroused such widespread interest is indicative of its importance and timeliness - and can be said to constitute in itself a message to the Church's leadership and to the rest of the faith community. The Project's significance was acknowledged by several speakers at the recent Special Assembly for Oceania of the Synod of Bishops, including by the convenor of the Project's Research Management Group, Bishop Kevin Manning, and the Superior General of the Sisters of Loreto (Irish branch), Sister Mary Wright ibvm. The history of the Project is recounted in some detail in the first chapter of the Report. Here it will suffice to highlight that the research study, carried out for the Australian Catholic Bishops Conference (ACBC), was a work of collaboration between the Secretariat of the Bishops Conference, the Bishops' Committee for Justice, Development and Peace (BCJDP), Australian Catholic University (ACU) and the Australian Conference of Leaders of Religious Institutes (ACLRI). The contribution of the organisers of the 1997 CCLS added an important element to the results of the research. The women's movement is one of the most notable developments for the Churches in recent times. It has been recognised explicitly as such by a number of the of this century, and in a special way by John XXIII, who saw it as one of the outstanding "signs of the times", and by Pope John Paul II, who has frequently spoken and written on the matter. During the five years, divided into two periods, in which the research in Australia was being planned (1994-97) and carried out (1997-99), relevant and important documents were issued by the Holy See and by national Conferences of Bishops. They included Pope John Paul H's apostolic letter on priestly ordination and women, Ordinatio Sacerdotalis (May 30, 1994), his 1995 Holy Thursday letter to priests, his Letter to Women dated June 29, 1995, his remarks on women in the Church on September 3, 1995, a response by the Congregation for the Doctrine of the Faith concerning the inadmissibility of women to ministerial priesthood (cf. Origins, November 30, 1995) and two texts on women's roles in the Church released on October 13, 1998 by the United States National Conference of Catholic Bishops (cf. Origins, October 29, 1998). As recently as March 8, 1999, the Holy Father anticipated the celebration of Women's Day on March 9 by greeting pilgrims in St Peter's Square with these words: "1 would like to express the hope that this recurrence will be motive for a renewed reflection on the dignity and the role which the woman has in the family, in civil society and in the ecciesial community". Such a reflection was precisely the catalyst for the Research Project; undertaking it in the Australian context was in response to the Pope's wishes, as frequently expressed during his pontificate. The researchers took due notice of the above and other related statements and documents, refraining, for example, from seeking responses on the specific issue of women's ordination or from making it in any sense the focus of the study, while not rejecting submissions which raised either this or any other matter which respondents chose to address (see Chapter 1). It was seen as important that the Bishops should be given the chance to hear the views of people, especially women, on whatever issues they regarded as relevant to the research. The original aim of the study was always kept in mind by the committee conducting the research, the Research Management Group (RMG): to establish and present the facts about women's participation in the Church in Australia fully and objectively, without entering into controversy about viewpoints or opinions expressed on the various issues associated with the topic. The objectives were articulated in the following way: "This research will gather information about the ways in which women currently participate in the Church and how their participation can be increased. It will help Church bodies to reflect on and promote the vision of the equal dignity of women and men, to discuss the issues in a constructive way, and to plan for the future". The four key research questions were framed with these objectives in mind. The questions were: What are the various ways in which women participate in the Catholic Church in Australia? What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? Five major research approaches were used in gathering data based on responses to these questions. They were: written submissions; public hearings; a national survey of church attenders undertaken as part of the CCLS; targeted groups; and a survey of Catholic organisations and theological institutions. xli Woman and Man: One in Christ Jesus Thus, the study combined both quantitative and qualitative research, in accord with the accepted contemporary approach to this kind of enterprise. In Church terms, it is a pastorally legitimate and even essential approach, giving the Bishops a unique opportunity as shepherds to listen to the voices of their flocks. The RMG decided that it would be valuable to supplement the research findings with two or three contextual papers. One of these would assist the Bishops to place the Project in the broader context of the history of women's participation in the Catholic Church in Australia, especially since the Second World War, and would be written by an historian, preferably a woman. In fact, the RMG considered itself fortunate that Sister Sophie McGrath rsm, a specialist in the area, was willing to accept the commission to write the paper. The Group was similarly pleased when Ms Denise Sullivan, Executive Secretary to the Bishops' Committee for Ecumenical and Inter-Faith Relations, agreed to prepare a paper placing the Research Project in an ecumenical context. These two papers follow Chapter 1 ("Background and Preparation for the Project") to form the first section of the Report. A paper relating the research topic to the role of women in contemporary Australian society was also considered, but it was decided in the end to cover this aspect in an Appendix, reproducing extracts from recent editions of Australian Social Trends. The first section of the Report, therefore, comprises a chapter on the history of the Project's background and preparation and two contextual papers. The second section, the heart of the document, reports comprehensively in five chapters on each of the research instruments. These are mostly quite long chapters. The longest, on the targeted groups, includes some data which goes beyond the research topic because it was judged to be a rich source of information for pastoral reflection. The third section consists of a final chapter of conclusions, titled "Overview of the Report", followed by several Appendices which provide, among other things, lists of those who helped to make the Project a success, whether as organisers, volunteers or respondents. Since women were the subject of the study, it was fitting that they played a significantly larger part in the Project than men, both as organisers and respondents. It was, of course, as the composition of the RMG itself (four women and four men) shows, a collaborative effort between the two sexes, but it should be recorded that key roles in the organising of the principal qualitative research instruments and in the drafting of the Report belonged to female members of the Group. Some indication of the extent of women's contributions, in many cases on a voluntary basis and in all cases motivated by love of the Church and a generous spirit of service to the Church, will emerge from the following acknowledgements and from the Report itself, including the Appendices. The members of the RMG, several of whom served from the beginning on an initial working party, which was later formally constituted as the RMG responsible for conducting the research, were:

Introduction xiii * Bishop Kevin Manning, Bishop of Parramatta (formerly of Armidale) and Chairman of the Australian Catholic Social Justice Council (ACSJC). He is the Secretary of the BCJDP, and was delegated by that Committee in 1994 to represent it and the Bishops of Australia on the working party and the RMG. Before his appointment as Bishop, he was for many years the Secretary of the ACBC. * Professor Peter Carpenter, Dean of the Faculty of Arts and Sciences at ACU and chairman of the RMG. He was involved in planning and designing the Research Project from the beginning. His undergraduate and postgraduate education was in sociology at the University of Queensland. In the mid-1980s he was a Postdoctoral Fulbright Scholar at the University of Maryland. His research interests concern the participation of young Australians in post- secondary education. * Ms Sandie Cornish, Chief Executive Officer of the ACSJC. As the first recipient of the Australian Bishops' Social Justice Scholarship, she studied at the Pontifical Gregorian University and was awarded a Licentiate in Social Sciences, specialising in Catholic Social Doctrine and Ethics. She also has a Bachelor of Economics from the University of Newcastle and a Master of Public Policy from the University of New England. As Assistant to the Executive Secretary of the BCJDP before her present appointment, she acted as secretary to the working party and the RMG, playing a central role in implementing plans for the research, particularly in regard to the written submissions, the public hearings and the targeted groups. * Dr Michael Costigan, Executive Secretary to the BCJDP since 1987. A former journalist (who reported the ) and senior public servant with a Doctorate in Canon and Civil Law from the Pontifical Lateran University and a Licentiate in Theology from the Pontifical Urban University, Dr Costigan has overseen the running of several major projects for the Bishops, including the Wealth Inquiry and the Consultation on Young People and the Future. He participated in the planning of the women's Research Project from the beginning and has had ultimate responsibility for its management by the BCJDP Secretariat. * Mr Robert Dixon, Pastoral Research Projects Officer for the ACBC with responsibility for managing the CCLS and the National Catholic Census Project. He is the author of The Catholics in Australia (AGPS, 1996). Appointed by the Secretary of the ACBC to join the RMG after it was decided to include a questionnaire on women's participation in the CCLS, his chief responsibilities with regard to the study have been in relation to the questionnaire and the coding of written submissions. * Dr Marie Macdonald, Coordinator of the Research Project and principal writer of the Report. She was a senior lecturer at ACU for eleven years and the Head of the Department of Religious Education (Victoria). She resigned from that position at the end of 1997 to take up the appointment as Project Coordinator. Dr Macdonald was involved from the beginning in the planning xlv Woman and Man: One in Christ Jesus and conduct of the study, as an ACU representative on the working party and the RMG. It is believed that she was the first Catholic lay woman in Australia to become a Doctor of Theology. Religious education and the communication of faith have been her principal areas of study and teaching. Her special interests relate to the effectiveness of student learning in religious education and the theological formation of religious educators. Dr Macdonald has written books and monographs, has lectured and acted as a consultant on the subject of faith transmission throughout Australia and overseas, and conducts inservices for groups of priests, parents, catechists and religious educators. * Sister Margaret Malone, a Good Samaritan Sister and a senior lecturer at Signadou Campus of ACU for eleven years. Her field of study includes the early Church and she has taught in the areas of women in the Church and social justice. Appointed at the beginning to the working party as an ACU representative, she made a vital contribution to the development of the research design. She took leave from the RMG while lecturing in at an international renewal program for Benedictine women and to complete her doctoral studies, but returned to continue playing a key role as a member of the RMG during the past two years. * Sister Sonia Wagner, Superior General of the Sisters of the Good Samaritan of the Order of St Benedict. She joined the working party and the RMG as the nominated representative of the ACLRI. With her strong background in teaching, research and planning in Catholic education at the secondary, tertiary and continuing levels and in pastoral ministry in many Australian dioceses, she has made an invaluable contribution to the Project. Sister Sonia's duties for the Order take her to many parts of Australia and to Japan, the Philippines and Kiribati, where there are Good Samaritan communities. The present members of the RMG wish to place on record their gratitude to three other people who served for shorter periods on the working party, mainly in its early stages. They are Bishop William Brennan of Wagga Wagga (Chairman of the ACSJC until 1994 and now Chairman of the BCJDP), Dr Warwick Neville of Canberra (Research Director for the ACBC) and Father Bill Wright (Church historian and former Deputy Secretary of the ACBC). The first meeting of the working party on June 23, 1994 was also attended by Professor Bernard Daffey, ACU's Director of Research Management, who helped to make it possible for the research skills of key University staff to be placed at the disposition of the Project. At the same time, a special tribute be paid to the Vice-Chancellor of ACU at the time, Professor Peter Drake, who responded so positively to approaches made to him by the BCJDP, and to his successor, Professor Peter Sheehan, who has continued to support the University's contribution to the research. Others deserving a special word of thanks here are the previously mentioned authors of the contextual papers, Dr Sophie McGrath mm and Ms Denise Sullivan; Dr Nasir Butrous and Ms Ann Bramwell-Vial of ACU's McAuley Campus, who acted as consultants to the RMG on women's role in contemporary

Introduction xv Australian society; Professor Gabrielle McMullen, who edited this Report; Sister Brenda Lynch csb, who assisted with reading the texts of written submissions and presentations at the public hearings; Sr Maiy Britt op, who assisted with reading the public hearings texts; Revd Dr Michael Mason cssr, project sociologist with the CCLS, who assisted in the design of the questions used in the CCLS and had a central role in the overall design of Questionnaire H; Ms Shona McKendry, who played many roles from the early stages of questionnaire production and distribution to parishes, to the processing of returned questionnaires; Associate Professor Glenn Rowley of Monash University, who advised on research methodology, especially in relation to the seeking of written submissions and the public hearings; Professor John Western of the University of Queensland, who advised on the research design; Ms Helen Robson, the BCJDP's Administrative Assistant, who acted as minute secretaly to the RMG during the last two years, helped to organise RMG meetings and the target groups, and was involved in the preparation of this Report, particularly in relation to the Appendices; Mrs Diana Murphy, Secretary to ACU's Dean of Arts and Sciences, who assisted Professor Carpenter as chairman of the RMG in many ways, especially in relation to the setting of dates for the RMG's 34 meetings and teleconferences; Ms Maiy Robinson, whose assistance allowed Sister Sonia Wagner to make her essential contribution at every stage in the Research Project; and Revd Dr Norman Ford sdb (President, Moral Theology Association of Australia and New Zealand) and Sr Anne Lane pvbm and other members of the Sub-Committee on Women's Issues, Catholics in Coalition for Justice and Peace, who were among the first to suggest to the Australian Bishops through the BCJDP and the ACSJC that a study of this kind should be undertaken. The RMG also wishes to thank everybody else who helped in any way with the Project. This includes all of the respondents and the many people around Australia who gave their services, usually without financial recompense. A good number are listed in the Appendices and a sincere apology is offered to any others who might have been inadvertently omitted from the lists. It was the constant determination of the RMG to carry out the research in a rigorously professional manner. The RMG is confident that this intention was fulfilled, in accordance with the wishes of the Bishops themselves, as expressed by the Conference President, Cardinal Edward Clancy. The RMG does not offer any recommendations of its own to the Bishops in this Report. It will be left to the Conference to consider and evaluate the many suggestions and recommendations coming from the thousands of individuals and organisations who responded, and which are reported in the following pages.

xvi Woman and Man: One in Christ Jesus On Wednesday August 21, 1996 Cardinal Edward Clancy, the President of the Australian Catholic Bishops Conference (ACBC), launched a national study of women's participation in the Catholic Church in Australia. The launch took place in the School Hall at St Mary's Cathedral College, Sydney. The resulling project, which was undertaken over some two-and-a-half years, has gathered information about how women currently participate in the Catholic Church in Australia, assistance and support offered to women to enable their participation, the barriers to their participation and how their participation can be increased. The Research Project has addressed four key questions:

What are the ways in which women participate in the Catholic Church in Australia? What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased?

The present chapter details the background and preparations for this historic project in the period from late October 1992 to the launch date, August 21, 1996.

1.1 The Establishment of the Working Party1 The role and status of women in the Catholic Church and in Australian society have been seen by a number of groups and individuals as a social justice issue for some time. In 1977 the Social Justice Sunday Statement published by the Catholic Commission for Justice and Peace was titled Towards a More Whole Church and addressed a range of gender issues in the Church. When consulting the Catholic community in 1987, and again in 1992, regarding the appropriate

This section draws very heavily on notes prepared by Dr Michael Costigan, Executive Secretary, Bishops' Committee for Justice, Development and Peace.

Background and Preparation for the Project social justice issues on which to conduct major consultations in preparation for pastoral statements, the Bishops received many suggestions that gender issues in the Church and in the broader community be addressed. These suggestions came from both women and men, women's groups and the Moral Theology Association of Australia and New Zealand. While other consultation topics were more strongly supported by the community and ultimately chosen by the Bishops, it was clear that issues concerning the role and status of women were a high priority social justice concern to the community In October 1992 Bishop William Brennan, Chairman of the Australian Catholic Social Justice Council (ACSJC), received from Sister Anne Lane pbvm, on behalf of the Sub-Committee on Women's Issues, Catholics in Coalition for Justice and Peace (CCJP), a letter making the following proposal:

That the Australian Catholic Social Justice Council recommend to the Bishops' Committee for Justice, Development and Peace that they, on behalf of the Australian Bishops Conference, authorise and finance an independent study researching "Sexism in the Catholic Church in Australia".

One month later, after long discussion at their final meeting for 1992, the ACSJC resolved to recommend to the Bishops' Committee for Justice, Development and Peace (BCJDP) that serious consideration be given to the production of a paper on the active participation of women in the Catholic Church in Australia. The ACSJC expressed the view that a variety of women should be consulted as part of the writing process and that the issue of inclusive language should be one of the matters addressed in the paper. In the first half of 1993 the issue raised in Sister Anne Lane's letter (October 15, 1992) was discussed unofficially and informally between members of the CCJP and both Dr Michael Costigan and Ms Sandie Cornish of the BCJDP Secretariat. In this same period Sister Arnie's letter was also discussed by her and Ms Bernice Moore, also of the CCJP Sub-Committee, with Bishop Brennan. At its meeting in July 1993 the BCJDP considered the proposal from the CCJP, the recommendation from the ACSJC and detailed briefing notes prepared by Ms Cornish. The BCJDP agreed to explore the most appropriate way of responding to the different but related proposals coming to it from these two bodies and from other directions as well. As a first step, it was decided to prepare for a dialogue with as many interested women or women's groups as possible. In mid-September 1993 Bishop Brennan and Bishop Kevin Manning, delegated by the BCJDP, consulted about the proposed project with staff of the BCJDP Secretariat and some women members of the ACSJC. This meeting compiled an initial list of relevant women's groups and organisations and reported to the BCJDP by teleconference. No firm decisions were made and the BCJDP asked Bishops Brennan and Manning to work with the Secretariat staff

2 Woman and Man: One in Christ Jesus to develop more concrete procedural and practical suggestions for the Committee's consideration. Later in that month Bishop Brennan replied in writing to Sister Anne Lane's original letter, outlining the steps reported above and noting that the BCJDP wished to explore the most appropriate way of responding to the various proposals. As 1993 closed Bishops Brennan and Manning reported to the BCJDP that the working group recognised a need to study the actual position of women in the Church in Australia. The BCJDP agreed that its Secretariat be asked to look at the possibility of a national survey on the participation of women in the Catholic Church in Australia, to be conducted at diocesan level and coordinated nationally. It was noted that such a project could involve the participation of various agencies or institutions, particularly Australian Catholic University (ACU). Dr Costigan, Executive Secretary to the BCJDP, subsequently telephoned Professor Peter Drake, Foundation Vice-Chancellor of ACU, to commence discussions about the feasibility of such co-operation. Early in February 1994, in that month's issue of the CCJP national newsletter, Sister Margaret Hinchey presented the 1993 annual report of the Sub-Committee on Women's Issues. This report included an account from the Sub-Committee's viewpoint of their communication with the BCJDP, with quotations from their correspondence with the BCJDP, including from Sister Anne Lane's letter to Bishop Brennan of October 17, 1993, wherein Sister Anne had expressed disappointment that the Sub-Committee on Women's Issues of the CCJP had not been involved as part of "a committee to plan the processes to be used" to investigate the participation of women in the Catholic Church in Australia. As February drew to a close, Dr Cdstigan wrote to Professor Drake, offering more details of the BCJDP's thinking on the matter (February 23, 1994). He wrote: The Committee's thinking at the moment is that the first step should be a national study or survey on the participation of women in the Church in Australia, to be conducted at diocesan level and co-ordinated nationally. What is envisaged is a comprehensive data gathering project, which would aim at establishing where women are placed and what they are doing in the Church in Australia at present. A month later Professor Drake replied to Dr Costigan advising "that Australian Catholic University would be competent and interested in participating in the proposed research project on Women in the Australian Church". The Vice- Chancellor noted that "if the University had a major presence in the steering/management group of the project, we could connect to our Research Management organisation and thus be positioned to be alert to any external funding opportunities". He also said that several University staff with the

Background and Preparation for the Project 3 competence to design, direct and analyse a suitable survey had been identified but that first a steering group needed to be set up "to establish the nature and bounds of the project". The Vice-Chancellor then suggested to Dr Costigan that ACU's Director of Research Management, Professor Bernard Daffey, be involved in the proposed steering group. In April 1994 the BCJDP noted and approved the actions taken to date and, in the light of the fact that Bishop Brennan would no longer be on the Committee, nominated Bishop Manning as its representative to discuss with Professor Drake and others the financial feasibility of the project and the composition of a steering group, should it emerge that a research project was viable. On May 11, 1994, Professor Drake met with Bishop Manning, Dr Costigan and Ms Cornish and discussed the aims of the proposed project. It was noted that it would be difficult to obtain government funding for this project but that the possibility of private funding could be further explored. A telephone link between Professor Drake and Professor Daffey then established that a meeting with BCJDP staff representatives would take place on May 20, 1994. At this meeting Dr Costigan and Ms Cornish briefed Professor Daffey and Professor Peter Carpenter, Foundation Dean of the Faculty of Arts and Sciences at ACU, on the background and aims of the proposed research project. All agreed the project was feasible and deserved further exploration. It was decided that another meeting, over a full day, would be held at which two or three ACU staff in addition to Professors Daffey and Carpenter would be present. The Director of Research for the ACBC, Dr Warwick Neville, would also be invited. The first meeting of what was to become the Working Party which designed the research project was set for June 23, 1994.

1.2 Planning the Task Ahead: The Meetings of the Working Party

1.2.1 The First Meeting Between June 23, 1994 and the official launch of the project on August 21, 1996 the Working Party met on fifteen (15) separate occasions, experienced changes in membership and wrestled with a large number of difficult issues. Regular progress reports were provided to both the BCJDP and to the ACBC, as well as to the Vice-Chancellor of ACU. Meetings were usually held in North Sydney at Leo XIII House and from the outset ACU covered the travel costs of University staff on the Working Party from Melbourne and Canberra to North Sydney. The following persons, listed with their designations, attended the inaugural meeting on June 23, 1994: Dr M Costigan, Executive Secretary BCJDP (Chairman); Ms S Cornish, Assistant to the Executive Secretary;

4 Woman and Man: One in Christ Jesus Bishop W Brennan, Bishop of Wagga Wagga, representing Bishop K Manning for this meeting; Dr M Macdonald, Head of the Department of Religious Education (Victoria), ACU; Sr M Malone sgs, Senior Lecturer in Theology, ACU; Dr W Nevile, Director of Research, ACBC; Professor B Daffey, Director of Research Management, ACU; Professor P Carpenter, Dean of the Faculty of Arts and Sciences, ACU. At the inaugural meeting Bishop Brennan, immediate past Chairman of the ACSJC, provided the Working Party with the background to the BCJDP's invitation for a discussion about a proposed research project. The BCJDP's desire to address issues relating to women in the Church was seen as a response to change happening around the world and accompanying shifts in the Church itself. The BCJDP wanted to respond to the call by women that they be taken more seriously in the Church and be more fully involved in a variety of aspects of its life. But any response would be set squarely in the context of the Apostolic Letter on the Ordination of Women and the theological and disciplinary consequences thereof. In the apostolic letter, Ordinatio Sacerdotalis, released by the Vatican on May 30, 1994, Pope John Paul II declared that the Church did not have the authority to ordain women as priests and this teaching was to be definitely held by all the Church's faithful. It is important to note that the issue of this apostolic letter on ordination and women had much significance for the project. The position of Pope John Paul II on the issue was very clear and it was the intention in undertaking the research project to be true to the Pope. The ordination of women was not the focus of the research. The question of the participation of women in the Church was seen as a much broader issue. In any discussion open to all people on the participation of women in the Catholic Church in Australia, it cannot be denied that this issue would be raised by some who responded to the project. The Working Party agreed that the general objective of the proposed study would be to gather data by a variety of methods on the participation of women in the Catholic Church in Australia. The information obtained would provide a solid basis for theological reflection, pastoral planning and dialogue with women and women's groups on particular issues. It would provide a foundation for the Bishops' responses to the concerns of women rather than being the total response in itself. The proposed study would also be of interest, it was noted, to other Church agencies and Committees of the Bishops Conference, for example the Committee on the Laity, the Committee on Doctrine and Morals and the Committee on Family and Life. Its findings could also be of use to lay movements and local faith communities.

Background and Preparation for the Project 5 At this initial meeting Professor Daffey indicated that his future role would be limited to negotiations about the funding of the project, rather than membership of the Working Party charged with developing and then managing the Research Project.

1.2.2 The Remainder of 1994 Three further meetings were held in 1994. At the request of the members of the Working Party, Professor Carpenter assumed the role of chairing meetings and Ms Cornish acted as Secretary to the group. Importantly the BCJDP at its August 5, 1994 meeting provided quite a detailed request to the Working Party, as follows: that a research design be developed, costed and presented to the BCJDP for their consideration and development into a submission to the ACBC for funding to undertake the research; that a historical element be included in the study to examine the trends in women's participation in the Catholic Church in the post-World War II period to the present.

The Working Party itself began to consider from this early stage the desirability of holding public hearings as a means to gather data concerning individuals', groups' and organisations' experiences, views and perceptions of women's participation in the Catholic Church in Australia. The Working Party formed the view that, though such hearings would require careful handling and appropriate placement in the total research process, they could prove extremely valuable. What was really important was the need to communicate clearly and accurately the limited and specific task of the research. The Working Party saw as desirable the use of a variety of means of collecting data from as wide a spectrum as possible of women and men across Australia. How could this be done?

by calling for written submissions in response to a small number of key questions, such submissions taking one of a number of forms - a list of points, a letter, a paper of a few pages; by using a brief questionnaire to a national sample of Catholic parishes across Australia, providing that the complex sampling that would be needed was explained clearly and simply as the inclusion of all Catholic parishes (approx. 1,425 in Australia) was not possible owing to prohibitive costs; by using focus groups to record people's feelings and perceptions; by using public hearings in each capital city and in several provincial centres to provide a forum for groups and individuals to be heard on the issues of women's participation in the Catholic Church; by establishing a full list by diocese of women's groups in the Church, which the Working Party considered could form an important data source.

6 Woman and Man: One in Christ Jesus In the spring of 1994 Professor Carpenter sought advice on the early draft of the research design from Professor John Western of the University of Queensland, an eminent social researcher with long experience in undertaking research using a variety of methods to investigate complex social issues, including issues of inequality in Australia. Professor Western endorsed the draft strategy of the Working Party but counselled it to consider carefully what role the media was to play at different points in the investigation. The Working Party also received advice from Dr Neville about the kinds of procedures used by governmental committees conducting hearings and the protocols which apply. For example:

the need to seek an appointment to speak at a hearing; a time limit for speakers (often 45 minutes); provision for observers to attend; the role of the panel to be that of hearing submissions, asking questions of clarification to draw out from presenters what was meant rather than by way of cross-examination; the presentation of an opening statement and time for questions from the panel; time for dialogue among the presenters at the end of each session where this is seen as helpful; the need to record and transcribe the proceedings and de-brief the panel after each hearing.

At the final meeting for 1994, held in November, the Working Party spent a great deal of time on the sampling of parishes across Australia and on the nature of the brief survey to be completed by individuals, perhaps fifty (50) persons, in the selected parishes. The sampling method to be used was that adopted by the Australian Council for Educational Research in several national studies of young people's educational achievements and attainments. Parishes were listed in postcode order and an appropriate sampling interval determined according to the size of the sample of parishes to be drawn. Using a random start and this constant sample interval, the requisite sample of parishes, for example 100, was drawn. Each diocese, even the smallest, had at least one parish in the sample, but the sample as a whole was proportional to the size of each diocese, in this sense representing the total parish picture. The sample achieved excellent geographic coverage across Australia but allowed over-sampling in any particular diocese should any Bishop wish this to occur. The Working Party also examined national samples of 50,75 and 200 parishes, respectively. From its first meeting in 1994 the Working Party had spent much time on a detailed examination of the wording of the questions for the survey to be used in the national sample of parishes.

Background and Preparation for the Project 7 Through successive drafts of the questionnaire, which were extensively piloted, the following questions came to be refined:

What are various ways women participate in the Catholic Church in Australia? What are the most important roles which women undertake in the Catholic Church in Australia? What are the most important roles which women should perform in the Catholic Church in Australia? What assistance and support are offered to women to participate in the Catholic Church in Australia? What are the barriers to women's participation in the Church in Australia? What are the ways in which women's participation can be increased? When do you feel you most belong to the Church? When do you feel you do not belong to the Church? When are women able/not able to be involved in decision-making in the Catholic Church in Australia? When should women be involved in decision-making in the Catholic Church in Australia?

The final task for the Working Party in 1994 was to prepare a Progress Report for the BCJDP meeting in late November setting out the proposed research design, a possible time frame for the project and possible costs.

1.2.3 1995 In 1995, the second year of its operation, the Working Party met on five separate occasions, commencing the year with Bishop Manning's report that the Working Party's Progress Report to the BCJDP had been very well received but that the financial constraints experienced by the Bishops' Conference meant that various avenues would need to be explored for the necessary funds to conduct the proposed investigation. The Working Party took up Bishop Manning's suggestion that a Report be prepared for the April 1995 Plenary Meeting of the Bishops' Conference to be submitted to the Conference by the BCJDP. The Working Party noted that the Young People and the Future project would not be completed until 1997 and that the Ministry and Mission in Australian Post Secondary Education project being undertaken by the Bishops Committee for the Laity and ACU was also a major budget item for the Bishops' Conference. It would clearly be very difficult for the Bishops' Conference to undertake another major national project until these other projects had been completed or brought close to completion. At this stage the figure of $70,000 was mooted as an estimate of the possible costs of the research and the Working Party received a suggestion that the Australian

8 Woman and Man: One in Christ Jesus Conference of Leaders of Religious Institutes (ACLRI) be approached for assistance. At its May 1995 meeting the Working Party underwent a change of membership. Dr Neville had to withdraw from the Working Party owing to pressure of work at the ACBC. The Working Party welcomed as his replacement Father Bill Wright, a Priest of the Archdiocese of Sydney, who was on secondment to the Bishops' Conference Secretariat as Assistant to the Secretary of the Conference. At this meeting Bishop Manning provided a detailed report on the discussion at the Bishops' Conference of the Working Party's April 1995 Submission. Importantly, the Conference had agreed unanimously that the project be undertaken and that $80,500 be allocated to the project over a three-year period 1996-1998. It was noted that ACU would continue to support the project and that the ACLRI had indicated that it would support the project financially. Bishop Manning was able to report also that the Bishops' Conference had discussed whether the proposed project was to be considered as a third social justice consultation following on from the Inquiry into the Distribution of Wealth in Australia and the consultation on Young People and the Future. Following this input the present project has always been conceived as a research undertaking rather than as a consultation, although the research design did include public hearings and a call for written submissions, which may be seen as consultative mechanisms. Early in its deliberations the Working Party had examined the gathering of data on the participation of women in Catholic education and health care organisations and in diocesan structures by using, for example, the data sources in the National Catholic Education Commission and the Australian Catholic Health Care Association. Father Wright had written to Bishop Manning, following the Bishop's presentation to the Bishops' Conference, urging the gathering of data on where women are placed and what they are actually doing in the Catholic Church in Australia at the present time. The Working Party agreed that Father Wright would investigate the possibility of gathering this data from Catholic institutions while the Bishops would each be asked to provide data on the participation of women in the structures of their dioceses. Religious institutes were also to be asked to provide information on the roles and the tasks of their women members, if this were possible. The Working Party at this stage of its work held the view that feelings and perceptions about women's participation in the Church were important data to be considered along with actual behaviour. Dr Macdonald and Sr Malone sgs, who had major responsibility for drafting particular survey questions, were then charged with the task of piloting questions about women's participation in the Church with convenience samples of mature respondents

Background and Preparation for the Project 9 to establish whether they contributed data about actual participation (behaviour) as well as data about perceptions and feelings about women's participation. The proposed time frame for the Project at this stage was as follows: April 1996 • Call for written submissions Launch of survey of parishes Commissioning of historical paper August 1996-March 1997 • Analysis of written submissions April 1997- July 1997 • Public hearings July 1997-February 1998 • Analysis of submissions from hearings Draft Report to Bishops April 1998 • Report to Bishops Halfway through 1995 an important development occurred in the history of the project. The ACLRI had indicated they were considering co-sponsorship of the project but were seeking more information about it and the possibility of a representative of their Conference becoming a member of the Working Party. The ACLRI President, Sr Helen Clarke, had approached Bishop Manning on these issues and the BCJDP agreed to the Leaders of Religious Institutes' requests. In discussing the nature of the briefing for the new member, the Working Party began to examine its role after the commencement of the actual research. The original task of the Working Party was to prepare a research proposal. However, a management group would be needed to oversee the research as it progressed and to prepare the Report for the Bishops. Clarification was clearly needed on the ongoing role of the Working Party. Two matters raised at earlier meetings were further progressed. Dr Macdonald's and Sr Malone's piloting of the key survey questions with a group of women with a range of educational backgrounds and ages (19 years to 60 plus) had shown that these respondents had included their own activities and perceptions in their responses as well as those of other women. Father Wright reported that he had made informal inquiries with key organisations regarding collecting data about the participation of women in key Catholic education, health and social welfare organisations. His inquiries revealed the following situation: The National Catholic Education Commission did not hold consolidated data but might be able to access such data through its regional offices. The Australian Catholic Health Care Association did not have the kind of data the Working Party required and would have to survey its membership to get it. The Catholic social welfare sector is complex and diversified with many part-time workers and skilled volunteers. Data on this sector did not exist centrally.

10 Woman and Man: One in Christ Jesus The Working Party had discussed on several occasions the importance of a professional historian preparing a paper examining the participation of women in the Catholic Church in Australia over the last several decades. The Working party discussed the names of several historians and agreed that advice be sought in several quarters for the names of other historians who might be interested, competent and available. Advice would also be sought as to the type of fee to be offered and legal advice would be needed in relation to copyright. An important point stressed at this stage was that the selected historian must be made aware that there could be no guarantee that the work produced would be published in whole or in part. A brief would need to be developed for selected historians to consider. By August 1995 the ACLRI had pledged $10,000 to support the project and Sister Yvonne Lamerand ibvm had attended a meeting of the Working Party. The ACLRI were to indicate later who their permanent nominee to the Working party would be. Bishop Manning at this stage was able to report to the Working Party that the BCJDP had reached a decision concerning the ongoing role of the Working Party in relation to this project of the Bishops' Conference. The decision was couched as follows: That a Management Group, with Bishop Manning as Convenor, consisting of the membership of the present Steering Committee (ie. The Working Party), whose original task was to prepare a research proposal, together with a representative from ACLRI, be appointed to oversee the conduct of the research project on the Participation of Women in the Catholic Church in Australia. This Management Group will report the research findings to the Australian Catholic Bishops Conference, through the BCJDP. From this time the Working Party was be known as the Research Management Group (RMG), Bishop Manning being its Convenor and Professor Carpenter

chair of its meetings.2 While Sr Malone sgs and Dr Macdonald continued to trial questions for the survey, the RMG continued to address the gathering of data from organisations and appropriate statements to use as media releases. As well, the RMG had begun to consider how best to launch the Project officially. By September 1995 Sister Sonia Wagner D.Min, Congregational Leader of the Sisters of the Good Samaritan, had joined the RMG, representing the ACLRI. Discussion continued on both the survey of parishes and the survey of organisations and a slightly revised time frame was adopted as follows:

2 This Group was also responsible for the authorship of this Report.

Background and Preparation for the Project 11 October 1995 Historian commissioned December 1995 Outline for historical study submitted April 1996 Call for written submissions (closing date August 15, 1996) Launch of survey (data to be available in

• December 1996) June 1996 First draft of historical study submitted August 1996-March 1997 Analysis of written submissions December 1996 Final draft of historical study submitted April-July 1997 Public hearings July 1997-February 1998 Analysis of public hearing submissions Draft Report to Bishops April 1998 Report to Bishops The work of the RMG in 1995 ended with careful examination of a media strategy for the Project following a meeting between Dr Costigan, Ms Cornish and Ms Julie Fewster, Director of Catholic Communications for the Archdiocese of Sydney. The following points summarise the discussion on this issue:

Formal Church language would need to be supplemented by explanations which spell out the meanings of terms used, minimise the potential for distortion and help avoid any misunderstanding. All Bishops should be well briefed on the Project. The Bishops' decision to implement the Project must be placed in the context of broad movements within the Church and in society. The call for submissions and for appointments to appear at the public hearings should be conducted through the national media as well as local Catholic and secular media. The assistance of the Catholic Communications office in each State should be sought. Regular media releases should be placed, especially in the Catholic press.

1.2.4 1996 Prior to the launch of the Project on August 21, 1996 by Cardinal Clancy. the Committee held five meetings between February and July 1996. At the first of these meetings, Mr Bob Dixon, Pastoral Research Projects Officer for the ACBC, joined the RMG as a replacement for Fr Bill Wright, who had completed his term as Assistant to the Secretary of the Conference. Mr Dixon briefed the RMG on the National Church Life Survey (NCLS). Mr Dixon explained that the Bishops' Conference had decided that the Catholic

12 Woman and Man: One in Christ Jesus Church would participate in a repeat of the 1991 NCLS, along with a consortium of more than 20 Anglican and Protestant Churches. In this Survey, to be held in November 1996, a statistically representative sample of 100,000 Catholic Church attenders in some 400 parishes would be asked to respond. There would be no sampling at parish level - all those in attendance on a particular Sunday at the parishes drawn in the sample would be asked to respond. Statisticians from the Monash University Statistical Consulting Service had been consulted to assist in the development of a sampling technique which would allow reliable inferences to be drawn at the level of the individual diocese. Part of the Survey sent to Catholic Church attenders was to be in common with the surveys sent to the other Churches while part of it would be specific to the Catholic Church. The Survey would include 40 to 50 questions and take 15 minutes to complete. It would have two foci: matters of interest to national or diocesan bodies; and a self-study experience for parishes by providing information of direct value to participant parishes. The four-page Survey would include core questions which would appear on all survey forms. There would be an opportunity for other Church agencies to use the back pages of the Survey to carry their own questions. Each respondent would receive and respond to only one back page and the different back pages would be distributed randomly among the respondents. All questions in the NCLS would need to be in a multiple choice format for ease of data entry. All questions in all versions of the NCLS would be trialled with a significant number of Church attenders. Following discussion of the NCLS the Management Group then examined whether it should include its questions in the Survey or conduct an independent survey of its own. Mr Dixon had focused upon the practical difficulties of sampling at the parish level which the RMG would have to face given resource constraints. The NCLS, with a much larger budget, did not face this problem as this Survey would be given to all attenders in the sampled parishes on a particular Sunday. Further, the number of people in the Church Life Survey sampling frame would provide the 8,000-10,000 possible respondents originally planned by the RMG for its own survey. This was a crucial moment in the project. Very lengthy discussion took place and, after the RMG had clarified the key issues, it was agreed that including the planned questions concerning women's participation in the Catholic Church in the NCLS would be the best course of action. A statistically representative sample from which valid inferences about Church attenders could be made

Background and Preparation for the Project 13 would be available and the funds to be spent by the RMG on its own survey would be saved. The decision meant that the RMG had to move quickly to reformat the survey questions to meet the NCLS format and to trial the reformatted questions. The members of the Management Group undertook this task and the remaining meetings of the Group during 1996 saw the refinement of these questions until they were ready for indusion in the NCLS, following approval by the BCJDP. During 1996, the difference between Protestant and Catholic research interests saw the separation of the Catholic survey from the NCLS, with the result that the Catholic project became known as the Catholic Church Life Survey (CCLS). As well, changes to the design of the CCLS project meant that instead of having one questionnaire with a variety of back pages, there would be twenty different questionnaires, one of which would include the RMG's questions. This questionnaire would be distributed to 5 percent of Mass attenders in each participating parish and would result in a national sample of about 5,000 people. Although this sample was smaller than that originally planned for by the RMG, it was still of sufficient size to be statistically representative of Australian Mass attenders as a whole and also of the larger dioceses. Over the next four meetings of the Management Group, in March, April, June and July 1996 respectively, a number of issues occupied the Group - the nature of the official launch of the Project, the structure of the hearings, a brochure and other materials to accompany the launch and the nature of the background papers to be commissioned.

1.3 The Launch of the Project in discussing the launch of the Project, the RMG stressed the importance of the following matters:

It was crucial that the President of the Bishops' Conference, Cardinal Clancy, launch the Project. Bishop Manning, as Convenor of the RMG, would chair the proceedings with another member of the Bishops' Conference as the Master of Ceremonies. Members of the RMG would make short presentations and answer questions, providing an overview of the Project and detailing how its several elements, submissions, hearings, the Survey and focus groups fitted together. The timing of the launch must link with the call for submissions to maximise publicity. Representatives of the media, the sponsors, women's groups and other interested parties would be invited.

14 Woman and Man: One in Christ Jesus A criticisms and responses paper should be prepared to brief the panellists for the launch, and it was agreed that all members of the launch panel should meet together the day before the launch. The information to be presented at the launch was as follows: the history of the Project: Bishop Kevin Manning to present; issues underlying the Project and the key questions it seeks to address: Dr Marie Macdonald, Sr Sonia Wagner and Sr Margaret Malone to present; how the various research strategies would address the key questions, the research instruments, the timing of the different phases of the Project: Ms Sandie Cornish, Mr Bob Dixon and Professor Peter Carpenter to provide details; reporting of the findings to the Bishops' Conference, to Dioceses, to the public: Bishop Kevin Manning and Dr Michael Costigan to brief launch participants and to refer to other inquiries undertaken by the Bishops and how their findings were made available.

1.3.1 The Hearings A key element in the whole Project was the commitment by the Working Party initially and then by the RMG, as it became, to hold hearings across Australia concerning the participation of women in the Catholic Church in order to allow individuals, groups and organisations to present submissions on this matter and for the Bishops to hear such submissions. As the RMG reflected upon the experience of other inquiries and the advice from professionals in the field, a number of conclusions were reached about how the planned hearings should be conducted. These are listed below: The hearings should be conducted in a similar manner to the Senate's hearings in the Australian Parliament - small gatherings; participants appearing by appointment; questions explanatory in tone rather than cross- examination; some interaction between presenters invited by panel; other observers present but without the right to ask questions or address the panel. The panel for each hearing should include the local Bishop, a member of the RMG and assistants with due care for gender balance and lay persons/religious balance on each panel. All panellists would need to be briefed and appropriate background material provided. A meeting with panellists should be held the day before each hearing. The hearings would need to be recorded and later transcribed. Hearings would be conducted in all State and Territory capital cities and in a range of provincial cities. The media would be permitted to be present at the hearings but would not be permitted to ask questions from the floor.

Background and Preparation for the Project 15 1.3.2 The Project Brochure Preparation of an appropriate brochure and materials related to the call for written submissions to accompany the official launch of the Project took a great deal of thought by the RMG. Included in the Group's considerations were the following:

The first heading on the brochure should deal with the commissioning of the research. Reference to the Holy Father's Letter to Women should then follow and the information about the management of the research. The list of the RMG's names would be included in the brochure. The key questions guiding the Project should be listed followed by an invitation for responses from women and men, young and old, those who are and those who are not actively involved in Catholic Church structures. The brochure and materials related to the call for written submissions should be circulated widely among Church-attending Catholics through parishes, schools, dioceses and Church organisations, together with a short notice suitable for inclusion in newsletters and bulletins. These materials should also be distributed as widely as possible among interested non- Church-attending people.

1.3.3 The Context Papers After discussion at several meetings the RMG had reached the tentative conclusion that two contextual papers should be commissioned to place the Project for the Bishops in the broader contexts of the history of the participation of women in the Catholic Church in Australia and of the role of women in the ecumenical movement. Both papers should be guided by the key research questions. The first of these papers proposed by the RMG would be a paper, of approximately 10,000 words, on women in the Catholic Church in Australia in the post-World War H period. The second of these papers, of approximately 4,000 words, would be a paper on the role of women in the ecumenical movement.

1.4 Conclusion This chapter has set out, to the date of the official launch of the Project, the history and deliberations of the RMG, which was charged by the ACBC with the management of its investigation of the participation of women in the Catholic Church in Australia.

16 Woman and Man: One in Christ Jesus Background and Preparation for the Project 17

2.1 This Chapter's Objective The objective of this Chapter is to provide a brief, general historical context to assist in the understanding of the Report on the Research Project, The Participation of Women in the Catholic Church in Australia. To meet this need there is required a broad brush stroke approach, which gives a comprehensive view, indicating movements and developments in the history of Australian Catholic women with emphasis on the period from the Second World War to the present. Understandably this does not permit the naming of individual women or individual religious orders but the associated time-line provides some such detail and the select bibliography indicates the breadth of research that underpins a summary account of the history of Catholic women in Australia. History is of its nature organic. It is a truism that the present is inextricably related to the past. Therefore when considering, even cursorily, the history of women in the Catholic Church in Australia, it is necessary to appreciate that the women of this era belong to a long and rich tradition. It is an historical fact that mainstream history has been largely men's history. This is true of Church history as much as for secular history. The basic problem has been that men rather than women have been the scholars whether in or out of the Church. They have generally failed to carry out a gender analysis of their resource material and tended to ignore material that centred mainly on women.

Women in the Australian Church: An Historical Perspective 19 The emergence of social history, however, has helped the promotion of women's history. To achieve a balanced history of society, men's history and women's history must be understood in relation to one another; together they interact to form an integrated whole. Social history is necessarily related to political history, which has been the main concern of men historians. Within the Church our written history has centred primarily on the activities of the men leaders of the Church and the formulation of doctrine, which also has been principally the work of men. Frequently women of status and/or wealth exercised their power in the interests of the Church, often through patronage. Holy women throughout the ages attracted disciples, including men, yet rarely did women feature in men's written history, although, as research has shown, women were always present and actively and passionately concerned for the welfare of the Church. Certainly much resource material relevant to women's history has been destroyed but there is more available for analysis than is commonly imagined. Unfortunately, apart from being excluded from academic life for so many centuries, women are still much more involved in teaching rather than research in the field of history so that many areas of women's activities relevant to this study have not yet been adequately researched.

2.2 Beginnings Although the history of Christian women, then, contains many lacunae and throws up many unanswered questions, it is well known that women were key followers of Jesus in his ministry and central in the establishment of household churches in apostolic times. In these early centuries women suffered martyrdom; in association with the local bishop, they formed companies of virgins and widows and served the Church through them; they went to live in the desert seeking holiness; they performed the ministry of deaconess; they raised Christian families; they went on pilgrimages and documented their journeys; they established monasteries. The Middle Ages are likewise studded with numerous examples of women vitally involved in the life of the Church. In the early modern period women contributed significantly to the counter-Reformation efforts of the Church, most especially in the field of education, and in the development of pious associations which were the prototype for the later uncloistered active religious. In the period following the industrial revolution, the uncloistered women religious became largely the visible compassionate face of the Church as they initiated and/or cooperated with priests and bishops in directing and serving personally in the social welfare activities of the Church, while developing further the Church's educational outreach to the poor. In these activities they

20 Woman and Man: One in Christ Jesus were part of the philanthropic movement in the Western world which followed the separation of industrialised work from the home and provided the women of the middle and upper classes with the leisure to undertake such altruistic service. These women also responded to the various renewal movements in the Church during this time, including the Oxford Movement in Britain.

2.3 The Early Australian Scene By the mid-decades of the nineteenth century women were active in the Church's foreign missionary effort and this brought them to work in the various colonies of Australia both as women religious and as lay women. They ministered to convict women, migrant women and migrant families. The women that they served frequently became their strong supporters in one form or another. As in New Testament times, the Church in Australia was based on household churches. Although in recent years men have been encouraged to become involved in the early nurturing of their children, it is the women who bear the children and establish close relationships with them in the early stages of their lives. Women's religious faith, attitudes and values inevitably influence their children. It was the women in remote bush areas who taught the to their children, prepared them for the Sacraments and cared for the local church and the visiting priest who came, monthly if they were fortunate, to celebrate Mass. As the nineteenth century progressed women in the Catholic Church in Australia, including the now numerous native-born women, became aware that "women's rights" had become a public issue in the Western world. Rights to university education, widened work opportunities, improved work conditions and the vote for women were matters for discussion among Catholic women and men in Australia in the late nineteenth century. A prominent Sydney Catholic feminist prepared papers for both the 1904 and 1909 Australasian Catholic Congresses. The care of orphaned and abandoned children was a pressing problem from the early days of the Australian colonies and the Bishops sought the help of both women religious and lay women in addressing this problem. It was women religious in Europe who laid the foundations for the nursing training and practice of the modern hospital system and it was such trained nurses among the first women religious to come to Australia, who by the mid- nineteenth century had established the first Catholic hospital in Australia, in Sydney. By the early twentieth century numerous women's religious orders had come to the aid of the Catholic Bishops, who were endeavouring to set up a

Women in the Australian Church: An Historical Perspective 21 separate Catholic educational system in response to the secular education Acts enacted in the Australian colonies in the final decades of the nineteenth century. The Bishops saw religion as integral to the educational enterprise; the women shared this perception. The education of girls was fostered both by the Bishops and religious sisters as women were seen as the primary educators in the family. Despite the Church's suspicion of the secular universities, by the 1930s there were a number of women Catholic doctors and a few Catholic women representatives in other formerly male professions. There were, too, many Catholic nurses and many Catholic women who had entered the public teaching service. Numerous lay women had joined the teaching and nursing congregations, which were administered by women. By the Second World War these women, with the generous aid of lay women and men, had weathered a crippling depression and the Catholic schools and hospitals were well established.

2.4 Catholic Action - From the 1930s Following the exhortation of Pope Pius XI in his on Catholic Action in 1931, the active involvement of the laity in the mission of the Church was promoted in the Catholic dioceses of Australia. The laity, both men and women, were seen as cooperating with the Bishops in the mission of the Church under the leadership of the Bishop. Various Bishops interpreted Catholic Action in different ways. Some supported the Young Christian Workers (YCW) version, which included both men's and women's groups. It was based on the See, Judge and Act methodology, which promoted an active Gospel-based involvement of women in both the Church and the wider community. Other Bishops emphasised the domestic aspect of Catholic Action rather than that which could lead to political involvement. These differences were evident in such organisation as the Catholic Women's Association (CWA) in Sydney and the Catholic Women's Social Guild (CWSG) in Melbourne, and later the Australian chapter of the St Joan's Social and Political Alliance, which had been formed as a Catholic response to the militant women's suffrage movement in England. The first was designed to be social and educational, while the other two encouraged active involvement in the social problems of the wider community. The CWA and CWSG, however, were under the direction of the Bishop and the degree of freedom of operation of the women depended upon the Bishop's perception of the role of women in the Church and the subsequent interpretation of this by the appointed chaplain. Women in the Australian Catholic Church therefore experienced various degrees of freedom of operation at different times and in different places. There

22 Woman and Man: One in Christ Jesus is ample evidence that a number of women of leadership ability in the Catholic women's organisations felt frustrated by clerical dominance and withdrew to put their energies into welfare organisations outside the Church. Generally, however, the women in the Catholic organisations did attempt to address some serious problems such as those of young working women, especially country girls coming to the city to get work, women's working conditions and pay, and the provision of assistance for convalescing members of poor families. To meet with the exigencies of the Second World War, on the initiative of the Archbishop of Sydney, the Legion of Catholic Women in Sydney replaced the CWA. The new, vibrant, international movement of The Grail, which had been invited to Australia in the 1930s, was also mobilised into action and established the very effective, though ephemeral, National Catholic Girls' Movement (NCGM). The Grail, while being strongly feminist, was critical of the tendency of many of the early European suffragists to emphasise the similarity of the nature of women and men rather than their complementarity. The Grail encouraged women to develop their gifts and their confidence and challenged them to take initiatives to serve the wider Church and community. It provided the seed-bed for the development of some significant Catholic women leaders.

2.5 Post-Second World War Following the Second World War the face of the Catholic Church in Australia changed dramatically as immigrants flooded into the country from war-tom Europe in search of a new start in life. A high proportion of these migrants were Catholics from non-English speaking countries. Catholic schools with their meagre resources were stretched beyond endurance. Women religious frequently were teaching huge classes, at times 100 children or more. The situation could not be allowed to continue and the political campaign for State Aid began in earnest. Lay women were involved in this crusade at the local, State and national levels and they subsequently became active in the local, State and national Catholic parents' associations. The gaining of State Aid in the 1960s led to the establishment of Catholic Teachers' Colleges based largely, though not exclusively, on the teacher training institutes of the women's religious orders, which contributed to the staffing of them. Always there had been some lay Catholic women teachers in Catholic schools. Very often they undertook this work in a spirit of ministry and, owing to the lack of resources, they were paid a mere pittance. From this stage on, however, their numbers increased and their conditions of service and remuneration improved considerably. By the 1980s, with the declining number of women religious, lay women had become largely responsible for the maintenance of the Catholic school system in Australia.

Women in the Australian Church: An Historical Perspective 23 With the declining involvement of religious orders in schools and the increase in Commonwealth and State components in the funding of them, the administration of Catholic schools in the different States was centralised. In the early stages of this process, women religious played key roles in the establishment of the diocesan Catholic Education Offices. Progressively in later years lay Catholic women, but more often lay men, took over from many of these women religious pioneers. Although more Catholic lay women are being appointed to key and, very occasionally, top leadership roles in these offices, women are not represented at this level proportionally to their involvement in the education ministry of the Church. In 1959 the Legion of Catholic Women was reconstituted as the Catholic Women's League (CWL) in response to internal problems and in an effort to bring it into line with Catholic women's organisations in the other Australian dioceses and throughout the world. The CWL continued a concern with the wider community and increasingly across the decades to the 1990s has been challenged to look beyond the domestic and parish churches. Presently in Australia, as a national body, the CWL represents the Church on various government bodies and bears the responsibility of representing Australia Catholic women internationally, most significantly on the World Union of Catholic Women's Organisations, which has consultative status at the United Nations and is represented on seven Pontifical Councils at the Vatican.

2.6 The Second Vatican Council and its Aftermath A movement for reform and updating in the Church was cautiously growing from the 1920s and finally found expression in the Second Vatican Council (1962-65). The women's religious orders had been encouraged as early as 1952 by Pope Pius XII to modify their customs, especially their dress. It was generally not until the mandatory directions of Vatican II that the Congregations of women religious faced the challenge of identifying their founding charism and adapting it to the contemporary times in the light of the Gospel, the Vatican IT documents and relevant social sciences. As a result of their re-education and with the freeing up of the human resources of the women's religious congregations through the availabffity of lay Catholic women teachers, many women religious were able to move into areas of ministry outside the schools. The Sister assisting the priest in the parish, which was an innovation in the 1970s, had become a common feature in the lives of many parishes by the 1980s. Currently there are lay women and women religious in parts of Australia who are cooperating with priests in ministering to a cluster of parishes and some women have been appointed by Bishops as pastoral administrators of parishes.

24 Woman and Man: One in Christ Jesus Since the 1970s there has been a proliferation of the participation of women, both religious and lay, in a great variety of ways in the mission of the Church. They minister in such institutions as universities, industries and prisons; they serve on clinical pastoral teams in the various hospitals, both Catholic and non- Catholic; they serve as volunteer visitors to prisons; they work with disabled people both as professionals and volunteers; they serve as journalists and editors on Catholic newspapers and periodicals; they provide accommodation and ongoing support for women and children in crisis; they provide support for those suffering from AIDS and their families; they are involved in youth ministry. Catholic women live among the poor and marginalised as a Christian presence providing neighbourly support; they play an active role in the justice advocacy and justice education of the Church; they (both Aboriginal and non- Aboriginal) are working for reconcffiation between the Aboriginal and non- Aboriginal communities; they perform a significant role in addressing such international problems as land-mines and such local problems as the widespread exploitation of home migrant workers in the clothing industry through the Fair Wear Campaign. They are deeply involved in the Church's ministry to newly arrived migrants and asylum seekers in many ways, ranging from diplomatic work on their behalf with the government to tutoring them in the English language; they serve in refugee camps overseas. Ever since the setting up of the catechetical ministry to State schools, this work of the Church has been performed mainly by lay women with women religious being active in the education of catechists - though this, too, is being done increasingly by lay women. Women religious continue to provide catechetical instruction by correspondence for children in remote areas. There are religious sisters, too, who carry out visitation of families in remote districts. In one case this is done by the use of light aircraft. Currently women are much involved with adult education in its various forms. They organise diocesan educational programs, prepare educational material, give courses, cooperate with parishes in providing for their adult education needs and are especially involved in the Rite of Catholic Initiation of Adults (RCIA) program at the parish level. As part of the painful process of renewal following Vatican II, the women religious leaders endeavoured to provide their members with further opportunities for education, especially in the areas of biblical studies, theology and spirituality. A number of women religious and later lay women undertook such courses and, in addition, other appropriate studies to prepare them to act as spiritual directors and retreat directors. They are now ministering to both women and men in these areas. Many Catholic women, after having being awarded postgraduate degrees, have undertaken teaching roles in the different tertiary educational institutions

Women in the Australian Church: An Historical Perspective 25 of the Church. Some women have studied canon law and assist in this area at the diocesan level especially in connection with the very sensitive ministry of the marriage tribunal. Although there are women religious who are still exercising powerful roles of governance and stewardship in Catholic health institutions, in a number of Catholic hospitals, as the number of women religious has declined, lay women have filled many vacancies. In such cases, aided by support groups of women religious, the lay women strive to cooperate with the lay professional men involved in the hospitals to maintain a Catholic ethos and ethic. Women, both lay and religious, are also part of the Australian Catholic Health Care Association, formed in 1986 to be a united voice for Catholic health providers in dealing with the Government and to articulate officially the Catholic ethic in relation to health care. Some of the most respected specialists in bioethics in the Church are women, both lay and religious. The Domestic Church continues as the basic building block of the Church. It is the women who usually follow up the invitation to enrol their children in the various sacramental programs and introduce paraliturgical practices into the life of the home to mark the different seasons of the Church's year. It is such women, too, who perceive the need for a children's liturgy during the at the Sunday Masses and organise and participate in such initiatives. In innumerable ways as wives and mothers women educate the young in the domestic church and strengthen bonds in the local community. Just as in the home the housework has to be done and the meals cooked, so in the local parish the church has to be cared for, linen and washed, the and sanctuary tended, and the church cleaned. From the early days of the Church in Australia, Catholic women have been responsible for these tasks and continue to do them, though with increasing difficulty since so many women are now in the paid workforce. The latter development represents a challenge common to many women in relation to their involvement in the Church. Despite this handicap, women play significant roles in a number of family movements, spiritual renewal programs and ecumenical organisations, as well as being involved in the building of good relationships with members of other Churches and religions. Women also play vital roles in the Marriage Encounter and Engaged Encounter movements.

2.7 The Second Wave Women's Movement The Church does not exist in a vacuum and the currents of thought in the wider community impact on the Church community. As mentioned earlier, the Catholic community in Australia was affected by the first wave of the women's movement in the late nineteenth century. It is not surprising then that the

26 Woman and Man: One in Christ Jesus second wave of the women's movement also impacted upon the Church from the mid-1960s. Despite the interruption of the First and Second World Wars, feminist activities had persisted, most significantly, as recent research has shown, at the United Nations level. The degree of discontent of women was growing during the 1950s and erupted in what is called the second wave of the women's movement in the 1960s. This eruption was promoted by various publications, the most significant of which was arguably Betty Friedan's book The Feminine Mystique. This book, based on Betty Friedan's own experience and subsequent research, resonated with the lived experience of many women in the Western world. In general willingly confined to the domestic sphere after the upheaval of the Second World War, many women by the 1960s, while not negating the importance of motherhood, now felt frustrated. Their talents were being under-used and they longed to be challenged beyond the domestic sphere. They longed, too, for further education. Catholic women sought further education in religion. They sought to study erstwhile male disciplines such as philosophy, biblical studies, theology and spirituality, with the result that women now constitute the majority of students in Catholic tertiary institutes. Since the first wave women's movement the Popes have been conscious of the restiveness of women. Pope Pius XII was sympathetic towards the position of women and in the post-Second World War period frequently expressed this in his public addresses. Typically he would say:

If more attention were paid to the anxieties of feminine sentiment, the work of consolidating peace would move ahead more rapidly... With women in charge certainly the organisations set up to take care of community needs in the fields of housing, education, hospitals and employment would get more done and show more foresight. (Address of Pope Pius XII to a pilgrimage sponsored by the Federation of Italian Women, October 14, 1956) In his encyclical, Pacem in Terris, Pope John XXIII assessed the women's movement as one of the three significant signs of the times: . . it is obvious to everyone that women are now taking a part in public ife Since women are becoming ever more conscious of their human dignity, they will not tolerate being treated as mere material instruments, but demand rights befitting a human person both in domestic and in public life. Pope Paul VI expressed support for the aims of the 1975 International Women's Year (IWY) - equality, development and peace - when receiving the Secretary General of the JWY in November 1974. Pope John Paul II sympathises with the

Wonwn in the Australian Church: An Historical Perspective 27 women's movement and in his 1995 Letter to Women commented concerning the process of women's liberation: ". . . the journey has been a difficult and complicated one and at times, not without its share of mistakes. But it has been substantially a positive one, even if it is still unfinished ..... (Letter, 10). More recently he stressed:

It is... important to point out that women's new self-awareness also helps men to reconsider their way of looking at things, the way they understand themselves in history and how they interpret it, and the way they organise social, political, economic, religious and ecclesial life.

He made another significant observation on this occasion: It is... urgently necessary to take concrete steps by providing room for women to participate in dfferent fields and at all levels, including decision-making processes, above all in matters which concern women themselves. (Post -synodal apostolic exhortation, Vita Consecrata, 1996)

2.8 Philosophical Developments The tragedy of the Second World War had involved acts of inhumanity that left the European people generally feeling hopeless, helpless and disillusioned. Existentialism, concerned with the broad phenomenology of human experience, emerged from the European philosophical tradition to speak to the anguish and alienation of the times, addressing such human concerns as suffering and death, the sense of cosmic absurdity and the limitations of human reason. Atheistic existentialism bred despair. Family and religious influences weakened and the emerging values were described as permissive. By the 1960s drugs and sexual behaviour had become central issues and religion and authority were increasingly challenged. Contraception became an important issue that faced the Church. Pope Paul VI, after long and anguished consultation and prayer, responded with the encyclical Humanae Vitae, which was generally perceived simplistically as saying "No" to the pill. For some Catholic women the credibility of the Church was called into question. With much distress some Catholic women in the light of their consciences made the best decision that they could in their circumstances. Some Australian Catholic lay women actively espoused the cause of natural family planning. The "work within nature" message of the ecological movement was one that was not yet central to Western thinking and the mission of the Australian natural family planning pioneers found little support and much derision. The stories of all these groups of Australian Catholic women, like so many other aspects of women's history, have yet to be told.

28 Woman and Man: One in Christ Jesus By the 1970s a significant number of women in the Australian Churches, including the Catholic Church, began to be openly critical of their situation in their respective Churches. They tended to see themselves as second-class citizens. They became conscious that they were expected to do the church cleaning and provide the refreshments for the men of the Church but their advice was not seriously sought in Church matters, nor were they involved in decision-making. Publications such as the Women, Faith and Fetes [1977, Sabine Willis (ed)], products of the 1975 United Nations Women's Year, highlighted both the significant contribution of women to the Church and women's resentfulness of their second-class position in it. In 1982 the place of women in the life of the Catholic Church in Australia was on the agenda at a meeting between the Australian Bishops and a commission of men and women major superiors of religious congregations. As a result of the discussion on this issue it was suggested that a project be developed to make contact with women, both lay and religious, at the grass- roots level to ascertain their perception of their current role in the Church and their hopes for the future. There followed the setting up of the Women and the Australian Church project (WATAC), which was national in scope and designed originally as a bicentennial project. This initiative was strongly supported by the men religious congregational leaders. It became apparent by 1988 that there was an ongoing need for such an organisation and some women religious orders agreed to continue to support it in New South Wales. Lay women have increasingly assumed leadership of WATAC, which, despite some vicissitudes, has gone on to flourish and has re-established itself as a national body. In recent years there has been a group of women in the Catholic Church in Australia who actively campaign for women's ordination. A wide spectrum of attitudes to the ordination of women in the Church is apparent, ranging from openly rejecting the traditional teaching of the Church on this matter to strongly supporting the teaching. While there seems to be much sympathy for the ordination of women, most women appear to be putting their energy into the pastoral concerns of the Church rather than a campaign for women's ordination.

2.9 Relation of Lay Women and Women Religious Throughout the history of the Catholic Church in Australia women religious and lay women have generally been close associates. It was lay women who entered the existing religious congregations and sometimes established new ones with the assistance of priests and bishops. Lay women were extremely active in fund-raising on behalf of the women religious to support their various

Women in the Australian Church: An Historical Perspective 29 activities and the lay women's efforts in this area were vital to the Church's apostolate. Women religious and lay women often became life-long friends. Frequently lay women in public life cite women religious from their school days as having been role models for them. Historically lay women have tended to see women religious as leaders in the Church. They have seen them as having easier access than lay women to the hierarchical administration of the Church and as having the resources and support of their religious congregation on which to draw. Women religious have acted as pioneers in many fields of ministry in the Church and prepared the way for lay women. As lay women assume leadership roles within the Church, they often express appreciation of the generous, unselfish support of religious. There is no doubt that, despite the shadow side that inevitably accompanies flawed human nature, generally speaking women religious and lay women have held one another in mutual respect and appreciation and continue to do so.

2.10 Relation of Women and Men in the Church From the New Testament accounts of the relationships between the men and women disciples of Jesus, it is clear that there were strong friendships and intelligent cooperation as well as pervasive tensions involving sexist elements - women were viewed as inferior to men, which reflected the prevailing Jewish, Roman and Greek cultures of the time. Not surprisingly, the early Fathers of the Church often accommodated the sexist aspects of the respective cultures in their theologising on the position and role of woman in the Christian divine scheme of things. Consequently they bequeathed to subsequent generations an ambivalent and ambiguous tradition concerning the relationship between men and women in the Church, especially concerning the important relationship of marriage. Certainly their upholding of the rights of a woman not to marry but to live a life of virginity for the sake of the Kingdom was revolutionary and freeing for women. They did recognise, too, the spiritual equality of women and men and the essential goodness of marriage, in contradistinction to many of the heresies of the day, as well as rejecting the double standard concerning chastity for women and men. But there was a strong tendency among the most influential of the Fathers to present marriage as a lesser good and fraught with problems for the conscientious Christian, with woman as the problematic and lesser partner in the relationship. But, despite this negative theory, and to compound the ambiguity of our inheritance in this area, many of the Fathers had positive and life-giving friendships with women. Even from the present relatively fragmentary state of

30 Woman and Man: One in Christ Jesus women's history, it is evident that this ambivalent situation has continued across the centuries. There have been some significant troughs in the relationship between the sexes. One deep trough that haunts the Western world, both Catholic and Protestant, to this day is the complex issue of the witch hunts of the fifteenth, sixteenth and seventeenth centuries. While recognising the complicated political, economic, social, religious and intellectual climate that generated and permitted these sporadic outbursts of savagery, and allowing for exaggeration, it is a matter of fact that thousands were put to death as witches and by far the majority of these were women. The women and men of the Church in Australia are the heirs of these tragedies but also of the heroism and close companionship of women and men in such times as the twelfth century revival of holiness in Europe and of the resistance of the Catholic recusant women and men in Britain and Ireland from the sixteenth century to the time of the passing of the Catholic Emancipation Bill in 1829. As has been indicated, in the period from the Second World War to the present, women and men in the Catholic Church in Australia have faced ongoing daunting challenges together, with women generally bearing the greater burden in the day-to-day maintenance of the domestic and parish churches and the Church's educational, health and charitable institutions. Tensions have always been there but have been escalating over the last few decades. They were instrumental in bringing the Bishops to the stage of mounting the Research Project on the Participation of Women in the Australia Catholic Church in 1996. In the final analysis it must be recognised that the tension between men and women in the Catholic Church in Australia is rooted in our flawed human nature. It reflects the perennial tension between men and women in the family and the wider community. The relationship between men and women is complex and, being still little understood, calls for more scientific study and reflection in the light of the Gospel.

2.11 In Conclusion Every diocese, parish and religious women's congregation in Australia will be able to identify with much that has been mentioned in this Chapter and identify those who have served and are currently serving in the Church. Such is the diversity of women's contributions to the Church that no doubt there are ministries that have not been mentioned. This summary account of the contributions of women to the Catholic Church in Australia, emphasising the period from the Second World War to the

Women in the Australian Church: An Historical Perspective 31 present, may be likened to a collage. The background of this collage consists of a cryptic account of the long, rich and inspiring tradition of women in the Catholic Church in Australia reaching back to the early centuries of Church history. The women engaged in the current renewal movements in the Church in this land are linked across the centuries to the women involved in the many renewal periods in the life of the Church. The foreground of the collage situates the history of women in the Catholic Church in Australia from the early twentieth century to the present within the broader movements in the history of that time. Highlighted are:

the nineteenth century missionary thrust of the Church which continued into the twentieth century; the Church's need to establish educational and social welfare institutions and services in response to a democratic ethos and the social problems of a developing country; the first wave women's movement; Catholic Action with its diverse interpretations by the Bishops; the Great Depression; the trauma of the Second World War; the pressure of post-war immigration; the campaign for State Aid; the challenges of the Second Vatican Council; the decline in religious and priestly vocations; the second wave women's movement from the 1960s; the increased educational opportunities for women; the influence of atheistic existentialism in post-war society; the challenge of the Humanae Vitae encyclical; renewal in religious orders leading to the movement of many women religious from the schools and their replacement by laity, mainly women; the 1975 United Nations international Women's Year; the crisis in Catholic health services; diversification of women's ministry.

One cannot but be impressed by the enormous energy and love that women have put into promoting the life of the Church in Australia. Their vital and increasingly varied contribution is incalculable. Two obvious elements in the pattern of this history are the ongoing involvement of women in the mission of the Church beyond the home and the desire of women to be accepted as fully-functioning adults, seriously included in the decision-making processes of the Church. The necessary brevity of this Chapter has not permitted much needed analysis. Many aspects of the material presented are bristling with questions to

32 Woman and Man: One in Christ Jesus be asked and researched. It is hoped that following the Bishops' survey into the participation of women in the Catholic Church in Australia there will emerge structures which will: enable the women of the Church in Australia to be more in touch with their rich historical tradition and draw inspiration from it; enable them to carry out research that will promote the cooperation of men and women in the Church and the wider community; and facilitate the regular serious involvement of women as formal, accredited consultants in matters concerned with the mission of the Church.

Time Line on Australian Catholic Women: Some Symbolic and Significant Events

1828 The census of this year of the Colony of New South Wales recorded a population of 8,987 women in a total population of 36,598. Approximately 3,000 of the women had been or were convicts. Catholics formed 31 percent of the European population of the Colony. 1831 Mary Corcoran, an Irish Catholic convict woman, arrived in Australia. She was to be ministered to by the Sisters of Charity in the Female Factory at Parramatta and subsequently, as a free woman of some means, supported their work. 1838 Caroline Chishoim arrived in Australia and soon commenced her extraordinary work of public service, initially aiding migrant single women and families. 1838 Five Sisters of Charity led by Margaret Cahill (Sr M. John) arrived in Sydney from Ireland. They were the first women religious to come to Australia and commenced their work of ministry at the Female Factory (the women's prison) at Parramatta. Two of the Sisters were the first trained nurses to come to Australia: Sr M. O'Brien (Paris-trained) and Sr M. John Baptist De Lacy (Dublin-trained). 1846 The Sisters of Mercy led by Clara Mary Frayne (Sr M. Ursula) arrived in Perth from Ireland. Eleven other Mercy foundations were to be made in Australia from overseas and numerous foundations from these were established within Australia in the next fifty years. These Sisters became the largest group of women religious ministering in Australia. 1857 Establishment of the Good Samaritan Sisters (originally Good Shepherd Sisters) by Archbishop Polding and Sister of Charity Geraldine Gibbons (Sr M. Scholastica), for the care of destitute and "fallen" women - the first religious congregation to be founded in

Women in the Australian Church: An Historical Perspective 33 Australia. They soon moved into the care of orphans and into the field of education. 1857 The Sisters of Charity established St Vincent's Hospital, Sydney, the first Catholic hospital in Australia. 1859 In a public lecture on the land question Caroline Chishoim expressed sympathy for women's suffrage. 1866 Establishment of the Sisters of St of the Sacred Heart by Mary MacKillop and Julian Tenison Woods. This was the first Australian religious order designed to minister especially to the educational needs of families in isolated country areas. 1883 At the the first woman graduate in Australia was admitted to the degree of Bachelor of Arts. 1885 Sarah Octavia Brennan (later Sr M. Elizabeth sgs) matriculated for the University of Sydney and subsequently became the first woman student in Australia to be awarded both the MA and BSc degrees. 1889 Establishment by the Sisters of Charity of a hospital in Parramafta for tuberculosis patients. It was the first specialist hospital established in Australia. 1890 By this time there were three State high schools for girls and forty-four Catholic secondary schools for girls in the Colony of New South Wales. 1891 The Womanhood Suffrage League was formed in Sydney and Catholic feminists Annie and Belle Golding promoted this cause especially among the inner city parishes. 1894 The right to vote in State elections was granted to South Australian women. 1897 Cardinal Moran stated publicly: "For many years I have been in favour of extending to women the same privilege as enjoyed by men in the matter of the suffrage or voting at the municipal or parliamentary elections. I consider that they are entitled to the right". 1899 The right to vote in State elections was granted to Western Australian women. 1900 Catholics Annie and Belle Golding and Kate Dwyer formed the Women's Progressive Association. 1902 The women of the Commonwealth of Australia were granted the right to vote. Catholic women were encouraged to use their right to vote to further the Catholiccause especially in the area of education. 1902 The right to vote in State elections was granted to New South Wales women. 1903 The right to vote in State elections was granted to Tasmanian women. 1903 By this year the following religious congregations of women were ministering in Australia: Charity, Mercy, Benedictines, St Joseph of the

34 Woman and Man: One in Christ Jesus Apparition, Good Samaritan, Marist Missionary, Good Shepherd, St Joseph (brown), Presentation, Dominicans, St Joseph (black), Perpetual Adoration, Loreto, Ursulines, Sacre Coeur, Faithful Companions, Brigidines, Poor Clares, Little Sisters of the Poor, the Little Company of Mary, Carmelites, Our Lady of the Sacred Heart, Poor Sisters of Nazareth, Our Lady of Sion, St John of God, Our Lady of the Missions, St Joseph of Cluny. 1904 The right to vote in State elections was granted to Queensland women. 1904 Catholic feminist Annie Golding prepared a paper, "The Evolution of Women and Their Possibilities", for the Australasian Catholic Congress in Melbourne. 1907 Mrs Annie Toohey initiated the establishment in Sydney of the short-lived Catholic Women's Society, a social and charitable organisation. 1908 The right to vote in State electiois was granted to Victorian women. 1909 Catholic feminist Annie Golding prepared a paper for the Australasian Catholic Congress in Sydney. It was entitled: "The Industrial and Social Conditions of Women in the Australian Commonwealth". 1909 Anna Brennan graduated in law from the University of Melbourne; she was to become a founding member of the Catholic Women's Social Guild (CWSG). 1913 Mrs Esther Cannon chaired the committee for the setting up of the Catholic Women's Association (CWA), founded in Sydney on the initiative of a Catholic lay man, Joseph Patrick Minahan, who offered premises for such an association. 1913 Lady Edeline Strickland, wife of the Governor of New South Wales, was appointed president of the CWA by Archbishop Kelly. 1914 Catholic Women's League (CWL) founded in to integrate Catholic women into the war effort. 1915 Maud O'Connell was the first Catholic woman in Australia to speak from a public platform under the auspices of the Catholic Church. She spoke in Melbourne on equal pay for equal work for women at a public meeting called by the Catholic Federation. 1916 Dr Mary Glowrey (29 years old) cooperated with the Jesuit priest William Lockington in the establishment of the CWSG in Melbourne and became its first president. 1916 May Daly, first editor of the CWSG journal, expressed the view that the CWSG was part of "the second phase of the Women's Movement" in that it advocated the use of legal rights gained from "the first phase" when the social and economic changes resulting from industrialisation caused many women to fight for equality.

Women in the Australian Church: An Historical Perspective 35 1916 Catholic activist Mary Tenison Woods became the first woman in South Australia to graduate in law. 1924 Julia Flynn, a founding member of the CWSG, was appointed a Senior Inspector of Secondary Schools - the highest position any woman had reached in the Victorian Department of Education. 1930 Western Australian Norma Parker, the first professional Catholic social worker in Australia, graduated with an MA degree and a Diploma in Social Science at the Catholic University of America in Washington DC and subsequently, among many other vital activities, was involved in the establishment of the Catholic Welfare Bureaus in both Melbourne and Sydney as well as the development of social welfare courses at both the Universities of Sydney and New South Wales. 1936 Led by Dr Lydwine van Kersbergen, five Dutch women of the International Grail movement with headquarters in the Netherlands were welcomed to Sydney by clergy, religious and laity. 1936 Enid Lyons was nominated president of the Australian section of St Joan's Alliance established in Melbourne on the initiative of Margaret Flynn. 1938 Rosemary Goldie, having returned from overseas study in France, began work on an MA at the University of Sydney and under the influence of the Grail commenced a life-long involvement in Catholic Action. After extensive experience in Europe she was appointed executive-secretary of the Permanent Committee for the International Congresses of the Lay Apostolate and later became the first woman to be employed at a senior level in the , as Under-Secretary of the Pontifical Council for the Laity. In 1964, Rosemary Goldie became one of the first women auditors appointed to Vatican II. 1941 To facilitate the Church's war effort, the CWA was absorbed into the newly formed Legion of Catholic Women with Mrs Emily O'Neill as the appointed president. 1944 By this time eleven more congregations of women religious were ministering in Australia: Marist, Our Lady's Nurses of the Poor (Australian), Daughters of Charity, Sacred Heart Missionary, St , Missionary Franciscans, Blessed Sacrament, Our Lady Help of Christians, Benedictine Missionary, Queen of the Apostles, Missionary Sisters of Service (Australian). By this time approximately 10,800 women religious were ministering in Australia. 1945 Beginning of post-war immigration. 1946 The Australian section of the St Joan Social and Political Alliance was established in Sydney by Mary Tenison Woods (lawyer), Jean Daly (lawyer), Norma Parker (pioneer social worker), Phyllis Burke

36 Woman and Man: One in Christ Jesus (economist) and Mary Whitton Flynn. It failed to gain the approval of Cardinal Gilroy. 1950 Mary Tenison Woods was sent by the Government to head the status of women office at the United Nations Secretariat in New York. 1952 A Congress of women religious in Rome was called by Pope Pius XII. Among other things it advocated the modification of antiquated customs including forms of dress and established a central international coordinating body of the superiors general of the various orders, which in turn promoted the establishment of similar regional bodies culminating in Australia in the present Australian Conference of Leaders of Religious Institutes (ACLRI). 1959 In an effort to move with the times the Legion of Catholic Women was transformed with a new constitution into the Catholic Women's League with Mrs Phyllis Chandler the appointed president. 1960s Beginning of the Second Wave Women's Movement. 1960s Women teaching in Catholic Teachers' Colleges. 1962-65 Second Vatican Council. 1963 Granting of State Aid and beginning of the increased development and centralisation of the Diocesan Catholic school system. 1966 Isabel Donnelly rsm of the Archdiocese of Sydney was the first woman appointed in the Catholic Church in Australia as an inspector of Catholic schools. 1967 Women officially accepted in the St Vincent de Paul Society on an equal basis with men. 1968 Promulgation of the encyclical Humanae Vitae. 1968-69 Special General Chapters in religious congregations led to their renewal in the light of the teachings of Vatican II, their individual charisms and the relevant social sciences. 1970 Pope Paul VI visited Australia. Members of the CWL were vitally involved in the preparations. At the request of the Apostolic Delegate, the League contributed a set of new curtains to the Apostolic Delegation, where a reception for the Pope was held and to which no member of the CWL was invited. 1972 After a strong campaign for a new constitution, which was finally accepted and ratified by the hierarchy, Monica Gallagher became the first elected president of the CWL. 1974 Royal Commission on Human Relationships. The CWL in its submission argued that suitably qualified women could make an important contribution to the administration of Government Departments such as Road or Motor Transport, Railway, Housing and the State Planning Authority.

Women in the Australian Church: An Historical Perspective 37 1975 United Nations Women's Year supported by Pope Paul VI. 1977 Publication of Women, Faith and Fetes: Essays in the History of Women and the Church in Australia - open criticism of the Church by women. 1980s Catholic lay women now largely responsible for the maintenance of the Catholic school system. 1980s Women giving retreats and acting as spiritual directors. 1982 At a meeting between the Australian Bishops and a commission of men and women Major Superiors of religious orders the issue of women's participation in the Church was raised. 1982 Lay woman Camille Paul was invited to join Mary Ronayne sgs, Pauline Smith rsm and Patricia Bartley rscj to form a task force for the establishment of women and the Australian Catholic Church (WATAC). 1983 WATAC established. 1984 Paulina Pilkington rsc appointed head of the Division of Nursing Education at the Catholic College of Education, Sydney, as nursing education moved into tertiary educational institutes. 1985 The ecumenical group Women-Church (originally Women and Religion) was established to explore the issues of and spirituality. 1986 At Parramatta, New South Wales, Ann Clark became the first woman to be appointed in Australia as the Director of a Diocesan Catholic Education Office. 1987 First National WATAC conference held. 1987 Publication of the first issue of Women-Church Journal with Erin White as the editor. 1990s Such Aboriginal women as Maisie Kavanagh and non-Aboriginal women as Camilla Cowley intensified their efforts in working for reconciliation between the Aboriginal and non-Aboriginal communities. 1992 Professor Pamela Joyce rsm appointed Dean of the Faculty of Health Sciences and the only woman dean at the recently established Australian Catholic University (ACU). 1993 Patricia Egan (rsj, Lochinvar) was the first woman in Australia to be appointed chancellor of a diocese. The appointment was made by Bishop Leo Clarke of the Diocese of Maitland. 1994 By this time, in the post-war period, fifty-seven more women religious congregations had come to Australia, mostly in small numbers and often to meet the needs of migrants or specialist apostolates such as the media. 1995 World United Nations Conference and NGO Forum on Women held in Beijing. Among the Australian Catholic women representatives were Diana Ciesiolka (Toowoomba), Clare Condon (SGS), Liz Dodds (RSC),

38 Woman and Man: One in Christ Jesus Margaret Hinchey (ISMA), Anne Lane (PBVM), Mary Mooney (CSB), Bernice Moore (WATAC), Annette Power (Albury), Sue Sullivan (OP). 1995 Mary MacKillop, the co-founder of the Sisters of St Joseph, was beatified and became the first Australian to be recognised in this way by the Church. 1996 Pioneering woman religious Professor Pamela Joyce rsm retired as Dean of the Faculty of Health Sciences at ACU and handed on the baton to lay woman Professor Elizabeth Cameron-Traub. 1996 Launch of the Research Project, 'The Participation of Women in the Catholic Church in Australia', organised by the Bishops' Committee for Justice, Development and Peace in association with ACU and ACLRI. 1997 Hearings around Australia in association with the above Project indicated that many Australian Catholic women want to be involved more in the decision-making processes of the Church. 1998 Patricia Pak Poy rsm was made a Member of the Order of Australia and awarded the RSL ANZAC Peace Prize for her work nationally and internationally in the campaign to ban landmines. 1998 Edna Kenna of Our Lady of Dolours Parish, Chatswood, was awarded the Cross Pro Ecciesia et Pontifice for sixty years of service to the Church. For fifty of those years she had cared for the altar linen; for more than twenty years she had been a catechist.

Select Bibliography As the history of Catholic women reaches back into the early history of Christianity the following necessarily limited select bibliography is designed to indicate the breadth of research that underpins the history of Catholic women in Australia.

Women's History - Its Problems and Challenges Beddoe, D Discovering Women's History. London, Pandora Press, 1983. Carroll, B A (ed) Liberating Women's History. Chicago, University of fflinois Press, 1976. Kleinberg, J S (ed) Retrieving Women's History. Oxford, Berg/UNESCO, 1988.

The Beginnings Brown, R E 'Roles of Women in the Fourth Gospel', Theological Studies, Vol. 36, 1975. Byrne, B Paul and the Christian Woman. Sydney, St Paul Publications, 1988. Clarke Wire A The Corinthian Women Prophets: A Reconstruction of Paul's Rhetoric. Minneapolis, Augsburg Press, 1990. Fiorenza, E Schussler In Memory of Her. London, SCM Press, 1983. Wainwright, E M Shall We Look For Another? New York, Orbis Books, 1998.

Women in the Australian Church: An Historical Perspective 39 The Early Centuries Gingras, G E Egeria: Diary of a Pilgrimage. New York, Newman Press, 1968. Heine, S Women and Early Christianity. London, SCM, 1986. Clark, E A Ascetic Piety and Women's Faith: Essays on Late Ancient Christianity. Lewiston, New York/Queenstown, Canada, 1986. Clark, E A , Chrysostom and Friends. New York, Edwin Mellon Press, 1979. Gryson, R The Ministry of Women in the Early Church. New York, Liturgical Press, 1980. Martimort, G Deaconesses: An Historical Study. San Francisco, Ignatius Press, 1982, translated from French 1986. Powers, K Veiled Desire: Augustine's Writing on Women. London, Dodman, Longman and Todd, 1996.

Women of the Middle Ages Baker, D Medieval Women. Oxford, Basil Blackwell, 1978. Bowie, F Beguine Spirituality. New York, Crossroad, 1989. Brun, E Z and Epiney-Burgard, C Women Mystics in Medieval Europe. (Translated by Sheila Hughes) New York, Paragon House, 1989. Elkins, S K Holy Women of Twelfth Century England. Chapel Hill and London, University of North Carolina Press, 1988. Hollis, S Anglo-Saxon Women and the Church: Sharing a Common Fate. Suffolk, Woodbridge, 1992. Newman, B Sister of Wisdom: St Hildegard's Theology of the Feminine. Los Angeles, University of California Press, 1987.

The Modern Period Davis Zemon, N Women on the Margins: Three Seventeenth Century Lives. Cambridge, MA, Harvard University Press, 1995. Levack, B P The Witch-Hunt in Early Modern Europe. London, Longman, 2nd Edition, 1995. Marshall, S (ed) Women and Reformation and Counter-Reformation Europe. Indianapolis, Indiana University Press, 1989. Weisner, M E Women and Gender in Early Modern Europe. Cambridge University Press, 1993. Browne, A The Eighteenth Century Feminist Mind. Detroit, Wayne State University Press, 1987. Rendall, J The Origins of Modern Feminism: Women in Britain, France and the United States, 1780-1860. London, Macmillan, 1985.

Nineteenth Century Bradley, I The Call to Seriousness: The Evangelical Impact on the Victorians 1780-1880. London, Jonathon Cape, 1976. Caine, B Victorian Feminists. Oxford University Press, 1993. Clear, C in Nineteenth Century Ireland. Dublin, Gill and Macmillan, 1987.

40 Woman and Man: One in Christ Jesus Hosie, J 'Women in the Pacific Mission', Challenge. Sydney, Allen and Unwin, 1987. Kraiditor, A S The Ideas of the Woman Suffrage Movement 1890-1920. New York, Columbia University Press, 1975. Luddy, M Women and Philanthropy in Nineteenth Century Ireland. Cambridge University Press, 1995. Neill, S A Christian Missions. London, Pelican, 1964. Prochaska, F K Women in Philanthropy in Nineteenth Century England. Oxford, Clarendon Press, 1980. Windschuttle, E 'The Struggle for Higher Education for Women in 19th Century England', Women and History, Sydney, History Teachers Association of NSW, 1975.

Twentieth Century Chittister, J Women, Ministry and the Church. New York, Paulist Press, 1983. Coridon, J (ed) Sexism and Church Law. New York, Paulist Press, 1977. Giles, K Women and Their Ministry. Melbourne, Dove, 1977. Gundry, P Neither Slave Nor Free. San Francisco, Harper Row, 1987. Maitland, S A Map of the New Country. London, Routledge and Kegan Paul, 1983. Ohanneson, J Woman, Survivor in the Church. Minnesota, Liturgical Press, 1980. Ruether, R Radford (ed) Religion and Sexism. New York, Simon and Schuster, 1984. Weaver, M J New Catholic Women. New York, Harper and Row, 1985.

Australia Allen, J 'From Women's Sphere to a History of the Sexes', Australian Studies. Oxford University Press, 1989. Caine, B and Pringle, R (eds) Transitions: New Australian . Sydney, Allen and Unwin, 1995. Campion, E Great Australian Catholics. Melbourne, Aurora, 1997. Campion, E Australian Catholics. Melbourne, Penguin Australia, 1987. Carey, H Truly Feminine, Truly Catholic: A History of the Catholic Women's League in the Archdiocese of Sydney. Sydney, NSW University Press, 1959. Carey, H Believing in Australia: A Cultural History of Religions. Sydney, Allen and Unwin, 1996. Fogarty, J Catholic Education in Australia, 1806-1950. Melbourne University Press, 1959. Franklin, M A The Force of the Feminine - Women, Men and the Church. Sydney, Allen and Unwin, 1986. Harland, H Following the Little Way: The Theresians, Spreading the Faith 1918-1998. Sydney, Chevalier Press, 1998. Grieve, N and Grimshaw, P Australian Women: Feminist Perspectives. Oxford University Press, 1980. Gardiner, P An Extraordinary Australian: Mary MacKillop. Sydney, EJ E)wyer, 1993.

Women in the Australian Church: An Historical Perspective 41 Grimshaw, W P. McConville, C and McEwan E (eds) Families in Colonial Australia. Sydney, Allen and Unwin, 1985. Hogan, M The Catholic Campaign for State Aid. Sydney, Catholic Theological Faculty, 1978. Hogan, M The Sectarian Strand: Religion in Australian History. Melbourne, Penguin, 1987. Kennedy, S Faith and Feminism: Catholic Women's Struggle for Self-expression. Studies in the Christian Movement, Manly, St Patrick's College, 1985. Kingston, B The World Moves Slowly: A Documentary History of Australian Women. Sydney, Cassell, 1977. Kiddie, M Caroline Chisholm. Introduction by Patricia Grimshaw, Melbourne University Press, 1990. Kilerby Kovesi, C Ursula Frayne. Fremantle, University of Notre Dame Australia Press, 1996. McGrath, M S These Women? Sydney, NSW University Press, 1989. MacGinley, M R A Dynamic of Hope. Sydney, Crossing Press, 1996 MacGinley, M R and Kelly, T The Church's Mission in Australia. Melbourne, Collins Dove, 1988. Massam, C Sacred Threads. Sydney, NSW University Press, 1996. Nelson, K and Nelson, D (eds) Sweet Mother, Sweet Maid. Melbourne, Penguin, 1986. Oldfield, A Women's Suffrage in Australia. Cambridge University Press, 1992. O'Brien, A Poverty's Prison: The Poor in New South Wales 1880-1918. Melbourne University Press, 1988. O'Donoghue, M X Mother Vincent Whitty: Woman and Educator in a Masculine Society. Melbourne University Press, 1972. O'Sullivan, M M K A Cause of Trouble?. Sydney, Crossing Press, 1995. O'Farrell, P The Catholic Church and Community: An Australian History. Sydney, NSW University Press, revised 1992. Proceedings of the Australasian Catholic Congress. 1900 (Sydney), 1904 (Melbourne), 1909 (Sydney). Robinson, P The Hatch and Brood of Time. Melbourne, Oxford University Press, 1985. Robinson, P The Women of Botany Bay. Melbourne, Penguin, revised 1993. Thiering, B (ed) Deliver us from Eve (Essays on Australian Women and Religion). Sydney, Australian Council of Churches (NSW) Commission on the Status of Women, 1977. Thornhill, J Making Australia. Sydney, Millennium Books, 1992. Thompson, R C Religion in Australia. Melbourne, Oxford University Press, 1994. Turner, N Sinews of Sectarian Warfare? State Aid in New South Wales 1836 to 1862. Canberra, Australian National University Press, 1972. Waldersee, J Catholic Society in New South Wales, 1788-1860. Sydney University Press, 1974. Willis, S (ed) Women, Faith and Fetes. Melbourne, Dove and the Australian Council of Churches (NSW) Commission on the Status of Women, 1977.

42 Woman and Man: One in Christ Jesus 3.1 Introduction To describe the ecumenical dimension of the participation of women in the Christian Churches is somewhat daunting for, like the reality of itself, this aspect of the Churches' life is now so broad, ever-changing and multi- faceted as almost to defy description. The word "ecumenism" itself is today multivocal. Originating from the Greek oikoumene (meaning "that which pertains to the whole inhabited world"), it was later adopted into Church parlance, and used in various senses. This Chapter uses the term "ecumenical" in the sense accorded it at Vatican Council II (The Decree on Ecumenism, art. 4). Thus understood, it signifies the call to the Christian Churches to strive, together, to restore to visible unity our currently divided Christian family, as Christ's "one, holy, catholic and apostolic church" - "so that the world may believe" an 17:21, especially, constitutes its mandate). This Chapter focuses on only two aspects of women's contributions to the ecumenical development of the Christian Churches in the twentieth century. First, it presents some background information to show how women have been involved in the modern ecumenical movement since its inception. Then, in very broad strokes, it outlines something of the scope of Australian Roman Catholic women's current participation m•"official" Church ecumenical structures and projects. The data in this latter section reveal how extensively women now participate in this dimension of the Church's vocation. A more comprehensive investigation of a wider cross-section of Christian women and their diverse contributions to ecumenical development (especially at the local level) would also provide valuable resource material and could suggest guidelines for future research and planning.

Women in the Australian Church: An Ecumenical Perspective 43 3.2 Women's Participation in the Development of the Modem Ecumenical Movement: A Brief Reflection

It is often claimed that the modem ecumenical movement constitutes one of the most remarkable developments in Christian Church history - certainly the most remarkable of twentieth century Christian history. Of many notable milestones in this century's journey towards restoring Christian unity, three events seem of almost epochal significance. First, from a Western perspective especially, the modem movement is seen to have originated in the 1910 World Missionary Conference in Edinburgh. Then, following World War II, there came the momentous foundation of the World Council of Churches (WCC) in Amsterdam in 1948. As is well known, the official Roman Catholic Church actively dissociated itself from participating in both these initiatives. Then, thanks largely to the astonishing dedication to prayer for Christian unity by people such as Maria Gabriella Sagheddu and , the tireless pioneering scholarly and pastoral work of such Catholic ecumenists as Yves Congar and Jan Willebrands, and the vision of Pope John XXIII and the Bishops of Vatican Council II, on November 21, 1964, the Catholic Church in its Council Decree Unitatis Redinteg-ratio (The Decree on Ecumenism) committed itself - irrevocably - to the one ecumenical movement. - To the acclaim and delight of all other Christian churches this inaugurated, according to the noted Protestant ecumenist Dr McCrea Cavert, "a new era in the relation of the Churches to one another - an era that can truly be called ecumenical" (Abbott, 1966: p.367). Much study and writing have been devoted to the many facets and personalities involved in these and other outstanding subsequent ecumenical milestones. What is surprising and disconcerting is to discover how little attention is accorded to the highly significant contribution some outstanding women made to the successful future direction of the modem ecumenical movement. In relation to Edinburgh in 1910, for instance, the indexes of two recent standard classic ecumenical reference texts (see Selected Texts below) make no reference whatsoever to the major contributions to that Conference of two notable American women. Leila Mott, for example, wife of the almost legendary Chairman of the 1910 Edinburgh Conference John R. Mott, travelled the world and worked tirelessly with her husband in preparation for the Conference. Nor is there mention of the unreserved ecumenical commitment and outstanding financial contributions to it of Nettle McCormick. Moreover, there is only scant reference to the (later) editorial and prolific (and invaluable) written work of Ruth Rouse, but not to her role as an international ambassador for, key member in the preparation of, and official participant in Commission I of that Conference (her visit to Australia and

44 Woman and Man: One in Christ Jesus New Zealand in 1908 to undertake preparatory work for the Conference was to achieve remarkable advances for women in ecumenical leadership roles, especially in the universities). Interestingly, 16 Australians attended that Conference (of 1,249 members, almost all of whom were Western), and while naturally all came from the various Protestant and Anglican traditions, it is also true that all were men, despite the increasingly proactive role of many women in those Churches at the time. Similarly, in connection with the formation of the WCC in 1948, neither text makes any reference to the enormous ecumenical work of the American Twila Cavert (wife of Dr Samuel McCrea Cavert, a member of the Committee working on the formation of the WCC); yet she had an inestimable influence on the program for that first Assembly, an influence that persists to this day. It was she who in 1948 imaginatively and creatively initiated a survey of the actual situation of women in the Churches world-wide (the first time since the Reformation that systematic attention was directed to gaining a picture of the life and work of women in the Church as a whole), and was then responsible for the fact that the issue of Women in the Church was on the agenda for that first Assembly - where it has stayed ever since. Significantly, the Eighth WCC Assembly in Harare (December 1998) marked the close of the WCC 'Ecumenical Decade of Churches in Solidarity with Women: 1988-1998', an initiative which followed its previous decade of study on 'The Community of Women and Men in the Church'. In a paper delivered in Sydney recently on 'The Ecclesiological Challenges of the Decade', the internationally renowned Church of England theologian Mary Tanner claimed that while many of our Churches have, in their understanding and praxis of inclusive life, "moved in ways that were unimaginable twenty years ago and witnessed marvellously a decade of women in solidarity with women, [yet, in her experience] in Britain and Ireland and many other countries [the decade] was hardly a decade of Churches in solidarity with women". The courageous initiative of Twila Cavert has, however, ensured that the issue of the equality of men and women in the Churches remains alive in ecumenical discussions. Of the 351 delegates from 147 Churches present at that first WCC Assembly in 1948, 22 of the 81 lay delegates were women (of course, at that time none of the 270 clergy were women). At the Seventh WCC Assembly (Canberra, January 1991) what is noteworthy is that an Australian woman, Jean Skuse, had overall Australian responsibility for its planning and implementation (she was subsequently invited also to be a principal consultant for the 1998 Assembly in Harare). Jean is but one example of some outstanding contemporary Australian women who have contributed enormously to the ecumenical life of the Churches both in this country, and also internationally. General Secretary of the Australian Council of Churches (ACC) from 1976 to 1988, Jean also held the

Women in the Australian Church: An Ecumenical Perspective 45 positions of Vice-Moderator of the WCC Central Comnuttee (1975-1983) and of the WCC Executive Committee (1975-1991). The third epochal milestone of the modem ecumenical movement this century was the belated, but momentous, entry of the Catholic Church into the mainstream of the now world-wide ecumenical fellowship at Vatican Council U. Admittedly, by its very nature as a hierarchical Church, the main protagonists at that Council were men. However, women also contributed to the Council's preparations and daily workings. The Australian Rosemary Goldie, for example, was one of the twenty-three women auditors at the Council. The noted American Catholic theologian, Monika Hellwig, also took an active part in the preparatory theological discussions. Two European Grail women, Corinna Maertens and Josefte Kersters, were also deeply involved. From 1960 (when Mgr Jan Willebrands was appointed Secretary of the newly founded Secretariat, now Pontifical Council, for Christian Unity) until 1996, they worked "to further Christian unity at many different levels". Josette recalls how the beginning of their long commitment was "a very exciting time, and there was a lot of enthusiasm for ecumenism". She also remembers how when they arrived "women were not part of Vatican offices, so the work was done at home", Mgr Willebrands carrying it back and forth every day. The Chapter has focused on just a very small number of women who were involved in ecumenism in these three epochal events. So many more women should be mentioned, and so much more could be highlighted. Whether deliberately or not, the roles and contributions of these women seem so often to escape public recognition. Their documentation could be a valuable research project. Especially valuable would be an account of the innumerable ways in which Australian women have contributed to the growth of the ecumenical movement, both within our nation and internationally.

3.3 Australian Roman Catholic Women's Current Participation in "Official" Ecumenical Church Structures and Projects: An Overview

3.3.1 National and Diocesan Church Structures Following the Catholic Church's momentous commitment to the one ecumenical movement in 1964, the Secretariat for the Promotion of Christian Unity (SPCU) issued seven major documents between 1966 and 1975 outlining ways in which this commitment was to be implemented. Two of these, its Directory Concerning Ecumenical Matters: Part One (Ad totam ecclesiam) (1967) and the Directory Concerning Ecumenical Matters: Part Two: Ecumenism in Higher Education (Spiritus Dominus) (1970), were subsequently revised in 1993 with the

46 Woman and Man: One in Christ Jesus. publication of the Pontifical Council for Promoting Christian Unity (PCPCU) Directory for the Application of the Principles and Norms of Ecumenism. The practical suggestions for ecumenical cooperation contained in these publications have had a direct influence on the formation of ecumenical structures within the Catholic Church in Australia. Many Australian Catholics today are familiar with, or have had experience of, Diocesan ecumenical structures. Lesser known is the effect of Vatican Council Il's 1965 Decree Christus Dominus (Decree on the Pastoral Office of Bishops in the Church), supplemented in 1966 by Pope Paul Vi's Apostolic Letter Ecclesiae sanctae. In line with their recommendations there resulted in Australia what is now known as the ACBC. Its Statutes, approved definitively in March 1979, resulted in a reconstituted Bishops' Committee for Ecumenical and Interfaith Relations (initially the Bishops' Committee for Ecumenism). The 1993 Directory (arts. 46-47) spells out the responsibilities of this Committee stating that it should be "assisted by experts, both men and women, chosen from among the clergy, religious and laity. If possible, the commission should be assisted by a permanent secretariat" (art. 46). As one of only five of the current 28 Bishops' Committees which have permanent secretariats, it would seem significant that at present it is the only Committee for which a woman is the Executive Secretary, a role to which Denise Sullivan was appointed in January 1993 to succeed the late Sr Lenore Sharry NDS. Many Catholics (and other Christians) seem unaware that women have been participating ecumenically at this national level in the official hierarchical structure of the Catholic Church in Australia. While the position is not a "leadership" role as such, through this means women have been able to contribute directly to this national episcopal forum. The ACBC has, of course, no jurisdiction over the seven Archdioceses or 21 Dioceses of the Catholic Church in Australia, and it is to the organisation of ecumenical life within dioceses that the 1993 Directory addresses its particular attention, for example in its Chapter II, 'The Organisation in the Catholic Church of the Service of Christian Unity'. The first recommendation of this Chapter is that dioceses appoint a "Diocesan Ecumenical Officer". Its description of ten responsibilities for this office is carefully and clearly presented in inclusive language (art. 41). The importance attached to this office emerges clearly when it is realised that "He/she will serve as counsellor on ecumenical issues for the Bishop and other officers of the diocese and will facilitate the sharing of ecumenical experiences and initiatives with pastors and diocesan organisations". Two Australian Archdioceses have now appointed full- time ecumenical officers, both of whom are women, while three others employ an ecumenical officer part-time, two of whom are women, while the third position was occupied by a woman for eight years until 1998. No diocese in

Women in the Australian Church: An Ecumenical Perspective 47 Australia yet employs an ecumenical officer in any capacity. These facts would seem revealing in two regards. First, when one notes that this recommendation concludes with "Even ... in those dioceses with limited personnel or resources, it is recommended that such a diocesan officer be appointed", it would seem that this suggestion still needs to be taken far more seriously. More pertinently, however, the information also indicates the important contribution of Catholic women to the ecumenical life of the Church in this area. A survey of membership of Diocesan Ecumenical Commissions is also revealing. The 1993 Directory treats these bodies in its articles 42-45, 'The Diocesan Ecumenical Commission or Secretariat'. Article 44 d) indicates something of its scope and significance. The Commission should "offer help and encouragement by such means as workshops and seminars for the ecumenical formation of both clergy and laity, for the appropriate realisation of an ecumenical dimension to all aspects of life, and giving special attention as to how seminary students are prepared for the ecumenical dimension of preaching, catechetics and other forms of teaching, and pastoral activity (e.g. pastoral care in mixed marriages), etc.". All seven Archdioceses and eight of the 21 dioceses in Australia have now established such Commissions. Seventy people today serve on the Archdiocesan Commissions and, of these, 35 are women. Currently women chair four of these Commissions, and a woman is the Deputy Chair of another (research for this paper did not investigate the numbers or status of women members on the eight Diocesan Ecumenical Commissions). The evidence available would suggest, however, that Catholic women's participation in this ecumenical dimension of, the Church's life is substantial. It should also be noted that women have played major roles in the organisation of the twelve national biennial conferences of Catholic Ecumenical Commissions, while at the first Diocesan Synod held in Australia since Vatican Council H (Canberra and Goulburn, 1989) the Convenor of the Commission for Ecumenism was a woman.

3.3.2 International, National and Diocesan Projects of Ecumenical Cooperation The Directory (Chapter V) outlines ten major areas for ecumenical cooperation, including Councils of Churches and Christian Councils, and Ecumenical Dialogue. Catholic women participate in both National and State Councils of Churches, and are members of formally constituted international and national ecumenical dialogues. Councils of Churches The Roman Catholic Church is not a member of the WCC, but since 1968 has sent official "Delegated Observers" to its Assemblies. The Australian Rosemary Goldie was one such "delegate" to the 1968 Assembly in Uppsala. At the Seventh Assembly in Canberra in 1991, of the official Roman Catholic

48 Woman and Man: One in Christ Jesus delegation of 23, six were Australians, and of these three were women. In addition, the official Catholic representative on the preparatory Canberra Churches Assembly Committee (CCAC) was a lay woman. A number of Catholic women also attended, unofficially, the Eighth WCC Assembly in Harare as visitors. The Catholic group included the two full-time ecumenical officers who were sponsored by their respective Archdioceses. An Australian Catholic woman, Dr Margaret Jenkins csb, is also currently an official member of the WCC international Faith and Order Commission. When the ACC was reconstituted in Canberra in 1994 as the National Council of Churches in Australia (NCCA), the Roman Catholic Church was a foundation member. On that occasion and at each of the two subsequent National Forums, the Catholic delegation comprised 12 members, in addition to the Head of Church. Six of the delegates to the 1994 Forum were women, while there were seven women delegates at the 1998 National Forum. Catholic women have also served on the Executive of the NCCA, the Catholic Church being officially represented there since 1994 by Cardinal Clancy (and an alternate, a bishop) and Denise Sullivan. In addition, two Catholic women were elected to the Executive at the 1996 National Forum, and the 1998 Forum also elected two Catholics, one of whom is a woman. Catholic (and other Christian) women are also prominent in the membership of the NCCA's four Commissions, and also on its various Networks and Committees. For example, a Roman Catholic woman, Ms Sandie Comish, is the Co-convenor of the NCCA Women and Gender Relationships Network. There are seven State Councils of Churches in Australia, in all of which Catholic dioceses are members (Canberra and Goulburn Archdiocese is a member of the NSW Ecumenical Council), and women from all member churches, including Catholic women, have held executive positions on these Councils and been prominent in their various Commissions. It is not possible here to outline the details of women's involvement in all these Councils but the following three examples serve as an indication of the overall situation. The Tasmanian Council of Churches (TCC) was the first ecumenical council in Australia, and in the world, with Roman Catholic membership; the Catholic Archdiocese of Hobart joined the TCC in 1970. Of the TCC's current membership of 72, 26 are women, and of its 19 Roman Catholic members, 10 are women. In 1987 the Archdiocese of Adelaide joined the South Australian Council of Churches. Of the latter's 45 members, 24 are women, and of the approximately 15 women who have held executive positions, four have been Roman Catholics. The Catholic Archdiocese of Brisbane was one of the foundation members of Queensland Churches Together (QCT) in 1991. Today, of QCT's total membership of 54, 22 are women; eight of the Roman Catholic membership of 14 are women.

Women in the Australian Church: An Ecumenical Perspective 49 Ecumenical Dialogues Australian Catholics are members of two international dialogues. The current Co-Chair of the Joint Commission between the Roman Catholic Church and the World Methodist Council is Bishop Michael Putney of Brisbane. Revd Peter Cross, a Melbourne Catholic priest, is a member of the Anglican—Roman Catholic International Commission (ARCIC II). The Roman Catholic Church is engaged in three national ecumenical dialogues. The first established of these is the Lutheran—Roman Catholic Dialogue in Australia which began in 1975. Its current membership includes two women, one from each denomination. The Uniting Church in Australia-Roman Catholic Church national dialogue began in Melbourne in 1978 and moved to Brisbane in 1993. It currently has fourteen members, two of whom are women, again one from each denomination. A national dialogue in Australia between the Anglican and Roman Catholic Churches (AUSTARC) began in Melbourne in 1993. Of its current six Roman Catholic members, two are women.

Other Projects of Ecumenical Cooperation Ecumenical cooperation at the local level is of crucial importance, and a questionnaire conducted to provide data for this Chapter attests how many women, in many ways, contribute to this cooperation. One striking example warrants particular attention, because of its wide acclaim by so many major Christian denominations, not just in Queensland where it was instigated, but also throughout Australia. In addition to this, it was an officially commissioned project. In February 1994 the Queensland Catholic Education Commission, with the endorsement of the Catholic Bishops of Queensland, undertook an "International Year of the Family Western and Remote Area Project" and appointed Sr Margaret Madden rsm as the Project Officer. Her November 1994 Report of PIP Western and Remote Area Project is an outstanding example of an ecumenical contribution by a Catholic woman to the life of the Christian churches in Australia. This brief overview of Australian Roman Catholic women's current participation in "official" ecumenical Church structures and projects indicates that there are considerable numbers who are involved in ecumenical leadership and decision-making roles. It also illustrates the diversity of their contributions at the international, national, State and diocesan levels. What also needs to be recognised is that at all these levels women are also involved in a great variety of other official ministerial roles, for example in education, liturgy and social justice, to which they contribute an ecumenical dimension.

50 Woman and Man: One in Christ Jesus 3.4 Conclusion "The ultimate goal of the ecumenical movement is to re-establish full visible unity among all the baptised. In view of this goal, all the results so far attained are but one stage of the journey, however promising and positive ... This journey ... continues to require patient and courageous efforts" (Ut Unum Sint, arts. 77-78). It is evident that many Australian Catholic (and other Christian) women have contributed energetically and imaginatively to this dimension of the Church's vocation. With the advent of the new millennium it is hoped that Church leaders will encourage their further participation with vision, courage, justice and practical assistance. The Australian Catholic Bishops' Research Project on the participation of women in the Australian Catholic Church has been one bold initiative. What seems crucial now is that practical strategies be introduced to demonstrate to general Church members that their leaders intend to take seriously the strengths and problems identified in the Research Project. Research undertaken in preparing this Chapter indicates that: women from all mainline Christian churches have contributed significantly to the development of the modern ecumenical movement since its inception, a fact which is often unacknowledged; many Australian Roman Catholic women currently participate in many diverse ways in "official" ecumenical church structures and projects, both within Australia and internationally, though this seems to be relatively unknown in the wider Catholic community. It needs to be added that many of these Australian Catholic women (and others) experience quite acute frustration and anger with the Catholic Church today, for unlike their counterparts in other Christian Churches where "all roles of ministry and witness are now available to women", they feel consistently debarred from participating in any significant decision-making, leadership or consultative roles within their own Church. For them the Catholic Church, in stark contrast to most other mainline Christian churches in Australia today, continues to pursue a policy of gender discrimination and inequity. This situation they both lament and deplore. Lit Unum Sint states (in a different context admittedly, but nevertheless truly), ". . . mutual help in the search for truth is a sublime form of evangelical charity" (art. 78). The promotion of dialogue between Churches, and between men and women in the Churches, can surely only enhance the life of the one Church of Christ, and enrich its witness in, and to, the world.

Women in the Australian Church: An Ecumenical Perspective 51 Selected Texts Abbott, W M (ed) The Documents of Vatican II. London, Geoffrey Chapman, 1966. Lossky, N and others (eds) A Dictionary of the Ecumenical Movement. Geneva, WCC Publications, 1991. PCPCU Directory for the Application of the Principles and Norms of Ecumenism. Boston, St Paul Books and Media, 1993. Pope John Paul II That They May All Be One. Lit Unum Sint: Encyclical Letter of the Holy Father on Commitment to Ecumenism. Homebush, St Paul's, 1995. Rouse, R and Neil, S C (eds) A History of the Ecumenical Movement 1517-1948. Geneva, WCC Publications, 4thedition, 1993.

52 Woman and Man: One in Christ Jesus 4.1 Background to the Written Submissions

4.1.1 Call for Written Submissions The first of the main ways in which the community was invited to assist in the Research Project was through written submissions from groups or individuals. The call for written submissions was made at the launch of the Project on August 21, 1996. It was requested that the submissions address one or more of the key research questions and be mailed to the BCJDP Secretariat by December 1, 1996. The intention to provide an opportunity "for everyone to express their views on women's participation in the Catholic Church: female or male, young or old, those involved in official Church structures such as parishes or not, Catholic or not" was announced when the Project was launched.

4.1.2 Dissemination of Infonnation on the Research Project Including the Call for Written Submissions Information on the Research Project, including the call for written submissions, was distributed widely throughout the Australian community in a variety of ways including: Media and Publicity Reportage included interviews with The Maitland Mercury, The Annals, ABC Radio (Newcastle), ABC Radio National "Religion Today", and Bathurst Radio; TV news items on ABC and Channel 9; and wide coverage in the Catholic press. Advertisements placed in The Australian (twice), The Catholic Weekly, National

Written Submissions 53 Outlook, The Leader, The Record, Kairos, The Standard, South Australian Catholic, Australian Catholics (October issue), Educare News and several other publications. All Bishops were requested to encourage organisations and parishes in their dioceses to support and publicise the Project. The Bishops were provided with a suggestion for a parish bulletin notice which a number of parishes ran. A number of women's groups publicised the Project in their newsletters and mailings. For example, WATAC New South Wales sent forms and guidelines to everyone on their mailing list. Distribution of Project Materials Project materials were sent to all parishes; all persons and groups on the Secretariat's contact list for youth consultation; all lay organisations (both youth and adult) in liaison with the Bishops' Committee for the Laity; all national agencies of the Bishops' Conference; Diocesan Contacts of the Australian Catholic Social Justice Council; Diocesan Directors of Caritas Australia (formerly Australian Catholic Relief); all Catholic women known to the Secretariat who attended the Beijing conference; and university chaplaincies. Bulk copies of the materials were sent to the following organisations for distribution among their memberships: ACLRI; Victorian Conference of Leaders of Religious Institutes; WATAC (New South Wales and South Australia); Catholic Women's League (CWL), and Society of St Vincent de Paul. The Dominican Sisters of Eastern Australia also provided the Secretariat with mailing labels for all their households with a request that each household be sent copies of the materials. The Marist Fathers Women's Issues Group requested bulk copies of Project materials for distribution. Many individuals contacted the Secretariat requesting copies of materials, often in bulk for distribution to friends and colleagues. Many thousands of sets of Project materials were distributed by the BCJDP in response to such requests.

4.1.3 Guidelines for Written Submissions It was requested that written submissions address one or more of the following key questions:

What are various ways in which women participate in the Catholic Church in Australia? These ways could be described in areas such as the home, parish, diocese, educational and healing ministries of the Church or women's groups. What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased?

54 Woman and Man: One in Christ Jesus It was stated that submissions could take the form of letters, lists of points, or papers no longer than ten A4 pages. Shorter submissions were also welcome. Alternatively, participants could choose to use the submission form provided. Confidentiality The "Guidelines for Written Submissions" stated:

Submissions or parts of submissions will be treated in strict confidence upon request but anonymously submitted material will not be accepted. The Research. Management Group will include in its final report on this Project a list of written submissions and presentations at hearings. It may also refer to those submissions and presentations in the text of the report and other publications. If you do not want your submission or any part of it to be used in any one of these ways please indicate this clearly. The written submission form asked participants to indicate any concerns about confidentiality by ticking the appropriate box:

Please DO NOT include details of this submission in the research report's list of submissions received. Please DO NOT refer to this submission (or the part of this submission which has been circled in red) in the text of the report or other publications.

4.2 Number of Submissions Received

4.2.1 In total, the Secretariat of the BCJDP received more that 2,500 written submissions to the Research Project. This more than doubled the number of written submissions which had been expected by the RMG and represented the greatest number of written submissions received by any inquiry conducted by the Catholic Church in Australia. In total, 2,555 submissions were received. Of these, 1,776 were received from individuals; 719 were received from groups; and 60 were anonymous. As anonymously-submitted material was not accepted, a total of 2,495 written submissions were received and analysed. The call for written submissions elicited responses from individuals and groups with a wide range of backgrounds and views. Many submissions were received from individuals who wished to "tell their story" of experiences of the Catholic Church or make a few points only. The call for written submissions also elicited many responses which were prepared over a period of time and

Written Submissions 55 which were characterised by careful scholarly preparation and consultation with colleagues and associates. Written submissions were also received from many key leaders of the Catholic Church in Australia who sent detailed responses, often as a result of much consultation with others, for example: leadership teams of religious orders; leadership teams of Catholic organisations, including women's groups, at both national and local levels; leadership teams of dioceses; leadership teams of parishes. Submissions were also received from leading individuals in the Catholic community drawn from the laity and clergy, women and men, and from some outstanding scholars.

4.3 Analysis of the Written Submissions

4.3.1 Development of a Comprehensive Coding Frame In order to analyse the submissions, a comprehensive coding frame was prepared by members of the RMG. The frame to code the submissions was developed over a period of twelve months from the time that a number of submissions had been received by the Secretariat. In developing the coding frame a great number of submissions were analysed to identify an inclusive list of responses to the key questions as well as comments about the Research Project. Once the initial coding frame had been developed, it then underwent a further stage of trialling with thirty additional submissions until the RMG was assured of its adequacy to record all responses used in the trialling process. Considerable time was given to ensuring a comprehensive range of items; eliminating repetition and grouping the items under suitable subheadings. The coding frame was then trialled with three volunteer coders in order to determine the clarity of the instrument and to identify any unexpected difficulties for coders. The result of this process was the development of a coding frame containing a total of 359 response items which was both comprehensive for the task and manageable for the coder. As well as recording specific responses to the Research Project and to each question, the coding frame also enabled the coders to record the overall response of each written submission. The "Overall Response" category contained a range of items in relation to each question which identified whether the submission indicated that the individual or group:

56 Woman and Man: One in Christ Jesus was satisfied with current ways of the participation of women; sought greater participation of women; noted limitations of women's participation; noted historical background (Question 1); was satisfied with current assistance and support for women (Question 2); sought greater assistance and support for women (Question 2); believed women have too much involvement in the Church (Question 4); included passages suitable for quotation; provided an example of a significant submission. As noted above, coders were asked to record submissions which contained passages suitable for quotation, such as a viewpoint which was clearly and succinctly expressed, a strong expression of feeling or an effective use of narrative. It was stressed that coders record a variety of submissions suitable for quotation so that a range of views and experiences were included. Similarly, coders were requested to note examples of significant submissions. What was deemed to be a significant submission could have a range of characteristics. For example, a significant submission could be one which presented a viewpoint in a particularly clear and logical manner, gave a strong expression of feeling, used narrative in an effective way, represented a typical expression of a particular stance, or offered a unique insight. Once more, coders were asked to record a range of viewpoints and experiences in their selection of significant submissions. The reading of these 676 submissions was undertaken in conjunction with the analysis of data received from the coding frame. In exceptional cases where the coding frame could not accommodate a response, coders were asked to send any additional responses to the RMG. These were later collated and incorporated into the findings of the written submissions.

4.3.2 Use of Volunteer Coders Overall, thirty-four volunteer coders were involved in coding submissions. As expert assistance was required in the analysis of the written submissions, coders were required to have a background in theology and to have a sense of confidentiality concerning the sensitive nature of the work. Coders were drawn from around Australia and included religious and laity, women and men. Coders included staff from ACU and members of women's religious congregations. It should be noted that the great majority of coders were women. It was explained to coders that, following the briefing session, there would be an initial accuracy test as well as a further accuracy test of a common unidentified submission as part of the coding process. It is estimated that each coder averaged approximately seventy hours of work in coding submissions. Some coders undertook additional coding work. The great generosity of coders was noted and appreciated by the RMG and the Bishops.

Written Submissions 57 4.3.3. Briefing of Coders Instructions for coding were developed and trialled for clarity with two volunteer coders. Briefing sessions for coders were conducted in Sydney, Melbourne, Canberra and Brisbane. More than one session was required in each of these centres. These briefing sessions of approximately three hours duration included: an overview of the Project; an explanation and demonstration of the coding frame; and practical experience in using the coding frame with a range of submissions.

4.3.4 High Accuracy of Coders To check the degree of accuracy of coders, a typical submission was selected for an initial accuracy test following the briefing. Another more difficult unidentified submission was chosen for the second common accuracy test undertaken as part of the coding of submissions. Members of the RMG coded both submissions to determine the most accurate code for each response in the submissions. The degree of accuracy was recorded according to the following categories: 3A - Accurate code recorded; 3B - Different but accurate; 2- Different but defensible; 1 - Inaccurate; 0- No code recorded. It should be noted that, for some responses, two or more codes could have been used which recorded the meaning of the response. However, while a particular code was selected as the most accurate code (3A), it was possible for coders to select other codes which were different but which also accurately conveyed the meaning of the response (3B) or to select a different code which was consistent in meaning with the most accurate code selected (2). These first three categories were considered to be accurate and acceptable, that is the coders had successfully completed the task by making sensible, sound judgments about each response in a submission. However, inaccurate coding (1) and coding which failed to record a particular response (0) were both treated as inaccurate.

4.3.5 Results of Initial Accuracy Test Following the Briefing The main responses to each question were recorded accurately by all coders. There was a very small percentage of inaccurate and missing responses. These related to details of a particular question rather than a main response. Details of this result are set out below. To respect the privacy of coders, the list of coders is not presented in alphabetical order.

58 Woman and Man: One in Christ Jesus Table 4.1: Results of Initial Accuracy Test

Total Coder 3A (%) 3B (%) 2(%) 1 1%) 0 (%) aairocy 1%)

1 71 13 5 0 11 89 2 73 20 0 0 7 93 3 72 26 0 0 2 98 4 78 17 0 0 5 95 5 74 19 0 0 7 93 6 77 21 0 0 2 98 7 64 36 9 0 0 100 8 73 25 0 0 2 98 9 59 25 10 2 4 94 10 65 21 6 0 8 92 11 61 31 2 0 6 94 12 69 19 4 0 8 92 13 65 19 0 2 14 84 14 46 14 14 6 20 74 15 57 27 12 2 2 96 16 56 13 10 1 20 79 17 65 23 2 0 10 90 18 69 18 0 0 13 87 19 63 20 0 0 17 83 20 68 27 0 0 5 95 21 58 27 0 0 15 85 22 60 24 2 2 12 86 23 74 26 0 0 0 100 24 60 17 9 0 14 86 25 73 27 0 0 0 100 26 69 26 0 0 5 95 27 55 27 9 2 7 91 28 73 16 0 0 11 89 29 77 19 0 0 4 96 30 52 20 17 0 11 89 31 75 13 10 2 0 98 32 71 21 5 0 3 97 33 68 18 7 0 7 93 34 77 20 0 0 3 97

Average 67% 21% 4% 0.5% 7.5% 92% for coders

Written Submissions 59 4.3.6 Results of Second Common Accuracy Test A common submission was given to all coders for the purpose of testing their accuracy during the course of the coding process. Coders were not able to identify the common submission used for testing. During the coding process, three coders were unable to continue with the coding for various reasons. Thus, thirty-one coders completed the common unidentified accuracy test. The test revealed:

There were no inaccurate responses by any coders to any question. Familiarity with the coding frame and practice in coding were significant factors in this achievement. There were some missing data, but this data related to only an aspect of a particular question. Substantial data were recorded for every question by every coder. One coder did not complete the code pertaining to the overall response to each question. To address this missing data, one coder with excellent accuracy completed the coding of these submissions.

The overall accuracy of coding for the two accuracy tests was 91 percent accuracy. All coders received two letters giving the results of their coding and expressing the gratitude of the RMG for their generosity and accuracy. Fifteen coders with excellent coding results assisted with coding additional submissions (see Table 4.2).

4.3.7 Discussion of the Presentation of the Findings in a Format to Portray Both the Scope and Depth of the Written Submissions The coding of the 2,495 written submissions was completed by the end of June 1998. The coding frames were then processed by an experienced data processing company which undertook a process of data verification to ensure 100 percent accuracy in data entry. Additional comments from the coders were collated and used to complement the database. Six hundred and seventy-six submissions identified by coders as containing suitable quotations or as significant submissions were read in conjunction with the results of the database and the additional comments. The main findings of the written submissions as discussed in this Chapter are those which were recorded in 200 or more submissions, that is eight percent or more of the submissions. In addition, particular or unique insights offered by only a few submissions and identified by coders as significant have also been used to shed further light on these findings. In presenting quotations, no names of individuals or groups have been used. This decision is in accordance with directions concerning confidentiality

60 Woman and Man: One in Christ Jesus given to the public, namely that "the contents of submissions will not be quoted in any way which would allow identification of the author(s) or other persons referred to in the submission". Every effort has been made to select quotations from a wide range of submissions and thereby to present the main findings in the words of the participants.

Table 4.2: Results of Second Common Accuracy Test

Category Coder 3A 1%) lB (%) 21%) 1 1%) ON Total oauracy 1%)

1 77 0 5 0 18 82 2 77 14 9 0 0 100 3 82 4 14 0 0 100 4 82 9 4.5 0 14 95.5 5 77 9 0 0 14 86 6 68 5 9 0 18 82 7 59 5 9 0 27 73 8 86 5 0 0 9 91 9 55 18 4 0 23 77 10 68 14 14 0 4 96 11 64 18 14 0 4 96 12 82 9 4.5 0 4.5 95.5 13 64 27 9 0 0 100 14 73 9 4 0 14 86 15 82 4.5 4.5 0 9 91 16 59 23 18 0 0 100 17 64 14 4 0 18 82 18 68 14 9 0 9 91 19 77 14 4.5 0 4.5 95.5 20 86 5 0 0 9 91 21 91 0 0 0 9 91 22 55 23 4 0 18 82 23 77 23 0 0 0 100 24 73 4 9 0 14 86 25 73 14 0 0 13 87 26 77 4.5 4.5 0 14 86 27 73 18 4.5 0 4.5 95.5 28 50 14 9 0 27 73 29 68 9 5 0 18 82 30 82 14 4 0 0 100 31 77 5 9 0 9 91

Average 72.5% 11% 6% 0% 10.5% 90% for coders

Written Submissions 61 4.4 Findings of the Written Submissions

4.4.1 Requests for Confidentiality The number of requests in relation to the confidentiality of the submission, as outlined above, are set out below:

Table 4.3: Requests in Relation to Confidentiality Hunirafsubniions Duiphon of response 2352 Confidentiality not requested 60 Submission not to be listed 60 Submission not to be referred to 23 Parts circled in red not to be referred to 2495 Total number of named submissions

4.4.2 Comments about the Research Project and Introductory Comments A small number of submissions expressed concerns about the Research Project, in particular the need for action to follow the Project. Examples of such concerns are taken from a submission from a group of pastoral associates in Victoria: "Previous questionnaires have not led to anything. What about this one?" and from a woman in Queensland: "At the risk of sounding a pessimist, I see this whole Project as an exercise in rhetoric that, because of external circumstances, will go unmatched by practice". There were a number of requests concerning the publication of the findings of the Research Project. For example, a woman from Queensland stated:

I request that the results of this research be published and that not ficat ion of where and when will be sent to me in due course and not disappear never to be heard of again as results of previous surveys have. Appreciation was expressed for the opportunity to be involved in the Project and that the Bishops of Australia had undertaken this Project. For example, a submission from a man in Queensland who had had a lifelong (61 years) association with the Church in many countries stated:

I congratulate the Australian Bishops for inviting submissions and pray that this endeavour will lead to a genuine opening up of the Church to engage with the people where they are in our time.

Often by way of preamble, questions were raised about the meaning of the key terms: "women", "participation" and "Church".

62 Woman and Man: One in Christ Jesus "Women" - Not One Homogeneous Group It was noted that Australian women who are Catholics are not a homogeneous group. Two women from a parish in Brisbane expressed this view in the following way:

As a preamble, we would cite a recognition that women do not constitute a homogeneous group but, in fact, are extremely diverse as to age, education, social and economic situation, ethnic background, religious tradition (even as Catholics), life experiences, sexual and marital condition.

Full "Participation" Requires a Part in Decision-making and Leadership Those who commented on the term "participation" emphasised that full participation meant to take part in leadership and decision-making. For example, a woman from Victoria noted: ". . . perhaps it is more true to say women are involved rather than participate in the life of the Church as participate has a more equal dimension to it". A group submission from a parish in the Australian Capital Territory argued:

To participate fully means to take part in decision-making, to take a leadership role. That is, not only on the sidelines, being "helpers". The essence of our baptism in actuality is denied by the Catholic Church in that we, as women, cannot fulfil our potential in the Church. Women always have to refer to men. Where do women go to dialogue with the men who lead our diocese?

What is Meant by "the Catholic Church"? Some submissions raised the issue of the definition of Church. An understanding of the Church as the "People of God" was stressed. A woman from rural New South Wales wrote:

So what is meant by "the Catholic Church"? If it is a Christian community that Jesus lived, worked and died for by responding to the needs and struggles of people where they are (at) in their lives (eg Mark 3:1-4, Mt. 5:43-48, Mt. 7:1-3, John 4:5-26, John 8:3-11 and many others of course), many women are truly "Church" by reaching out in love and compassion to suffering people. This is how I think Jesus meant Church to be. Such a model is also very clearly defined by Vatican Council II in the Dogmatic Constitution on the Church especially in Chapter 11 "People of God". If, however, we are only referring to the institution in which people's participation is gauged mainly by their attendance at Church Services/Mass and/or involvement in the institutional practices there are more women than men involved.

Written Submissions 63 Another submission also lamented the lack of implementation of the vision of the Second Vatican Council:

I believe sadly that the basic changes envisaged by Vatican II have hardly been implemented and modern Catholics, especially women and youth, have been badly let down by the Church structure.

4.5 Various Ways in Which Women Participate in the Catholic Church in Australia

4.5.1 Greater Participation Sought for Women Especially in the Areas of Leadership and Decision-making The great majority of submissions which considered this first question concerning ways in which women participate in the Church expressed a view which indicated either satisfaction with women's current participation or which sought greater participation for women. Thus, while the first key question asked about ways in which women currently participate in the Church, the dominant response to the question concerned the need for greater participation of women, especially in the areas of leadership and decision- making.

Women's Involvement in Ancillary Roles but Exclusion from Leadership and Decision-making An illustration of the frustration expressed about the limitations of women's participation is taken from the submission of a group of religious women from Queensland:

While women participate in the Catholic Church in a variety of ways, this participation is almost totally confined to playing ancillary roles in the home, in parishes, dioceses and in Church-run education, health and social welfare bodies. Women are very seldom appointed to leading positions within Church structures and play a very small role in decision-making within the official Church. A small number of women have been employed in recent years as administrators of parishes but their functioning is limited by official Church positions on women's exercise of priesthood and by ways in which the "boys' network" operates within the Church structures.

A woman from New South Wales stated that it is not so much a question of ways in which women participate in the Church, but rather how they participate:

Of course women participate in the Church (they are part of the People of God) and even participate in the official Church at lower levels. The question is more

64 Woman and Man: One in Christ Jesus to do with how, in terms of power and voice, women participate. I wonder if one asked how men participate, if theflrst area mentioned would be the home. Is women's participation given recognition in terms of status or merely paid pious lip-service? Do women hold any power positions in the Church as Church (not in Church run institutions)? Are they really given a voice? But then are the laity? in a similar way, a woman from Victoria noted that women are denied an influence in the most visible arenas:

Women are more apparent in their "behind the scenes" activities. This, of course, means that their influence is strong in all but the most "visible" arenas - those positions of power and authority which are reserved for the male members of the Church. Traditional Participation of Women as Catholic Wives and Mothers The following quotation from a submission from a Sydney woman is an illustration of a minority response which indicated satisfaction with current ways of participation, with particular emphasis on the importance of women's role in the home:

The majority of Australian Catholic women, if asked, wouldn't describe their participation in the Church in terms offormal structures. Instead, they would call themselves Catholic wives and mothers. And this description should be sufficient by itself. Perhaps the real question for attention is not the ways in which women participate in the lfe of the Church, but why women's traditional participation - as wives and mothers - is no longer seen as sufficient. Why Idol women have to describe their work in other terms in order for it to be respected and supported. Many women are happy to participate in the more formal structures of Church lfe - but usually not until after their heavy years offamily involvement are completed. And they see their participation informal Church structures as ancillary to their primary role as wives and mothers, not a replacement for it. Catholic women are more interested in their traditional paths of Church participation being respected and resourced, rather than in new formal structures being developed which only occupies time which could more fruitfully be spent in their family apostolate. Enormous but Often Unacknowledged Contribution of Women It was noted that women participate, in greater numbers than men, in all aspects of the life of the Church, except in the ordained ministry. A submission from a group of women in Melbourne provided a succinct statement concerning the various ways in which women participate in the Catholic Church in Australia:

Written Submissions 65 Wherever the Church is there too you will find women - working in health and social services, fightingfor social justice, prominent in education from nursery to university, a strong force in all professions. In the parish and diocese women, faithful followers of Jesus, are their backbone,far outnumbering men as they fill key positions with the exception of the priesthood - and priests and bishops are beginning to seek their advice.

The enormous contribution of women was highlighted, in particular their voluntary, unpaid and frequently unacknowledged work. A submission from a group of women from Mittagong illustrates this response and the accompanying anguish:

The women contribute a huge amount of voluntary, unpaid work to the Church. This important work, but often considered low status work, is somehow "expected" and often taken for granted. Women seem to take the passive and unofficial roles in the parish. Women, in general, seek no thanks for what they do, but they do have to put up with the lack of acknozvledgment of their enormous contribution. After considering the contribution and participation of women in the Church, we asked ourselves these questions:

What would happen to the Church if all the women withdrew all their services? What will happen to the Church as more and more thinking women and the more educated and professional women become more dissatisfied with contributing on an unofficial level and decide to leave the institutional Church? For how long will full and complete participation be denied to women? Is it worth waiting for? Do we remain as part of the institutional Church and try to change the situation from within or do we leave and wait for the collapse? But because women do not belong to the authority structures of the Church it seems to be very difficult to help change come about. Are we guilty of contributing to the maintenance and upkeep of an unjust system? In a similar way, a group from Toowoomba describe the critical but undervalued and limited role of women: Women do more than just participate in the Catholic Church in Australia. In many ways they keep the Church afloat! Usually it is the woman in the home who instils religious values into the children, who attends Mass, who helps in schoolfunctions, who gives valuable time to committees, and responds in many other ways to the needs of the Church. The woman is always there to help and assist but is greatly under-valued for her service, and rarely given the opportunity to be part of the decision-making process in the Church.

66 Woman and Man: One in Christ Jesus The Significant Role of Aboriginal Women A number of submissions noted the significant role played by Aboriginal women in the Australian Church. For example, a woman from Western Australia noted the role of Aboriginal women in the Kimberley Catholic Church:

In particular, let me mention the signficant role played by Aboriginal women:

Explanation of the Word (in the local language); Smoking and water ceremonies; Sacramental preparation and liturgies; Prayer leaders; Church leaders; Catechists; Baptismal and Funeral Rites; Music ministry.

It would seem that if anyone is to be recommended for the ministry of diaconate, (married or single), these women should be given first consideration for their long-serving dedication to the Kimberley Church.

Women's Contribution Since the Earliest Days of the Australian Catholic Church Women's immense contribution since the earliest days of the Australian Catholic Church was noted in a submission from a parish in Melbourne: Women in the Australian Catholic Church have since its earliest days made immense contributions to the life of the Church whether as religious sisters or as mothers offamilies or as dedicated single people... Their contribution is summarised in the figure of Mary MacKillop.

4.5.2 Women's Involvement in the Liturgy of the Church, Especially as Eucharistic Ministers The three major ways women currently participate in the Church which were identified concerned women's role in liturgical preparation and their involvement as ministers of the Eucharist and as readers. Greater Involvement in Church Ceremonies A submission from one of the branches of the CWL stated: We all agree that we as women are permitted much greater involvement in Church ceremonies than before Vatican II and many of our members are delighted to take on the responsibilities of Lectors and Special Ministers in addition to many activities mentioned in the collated material. We are grieved however that some are still denied this opportunity by their Parish Priest. It would seem that this [is an] area of concern which should be addressed.

Written Submissions 6 A submission from a young Queensland woman emphasised the importance of the active and visible participation of women in the Mass and the Church community:

Firstly, I believe that participation of women in the Church varies from parish to parish. In the Church I attended in my early childhood, and occasionally visit now, women's participation is very low. The entire Mass may be celebrated without ever seeing a woman directly participate in roles such as a reader, minister of the Eucharist or . However, in the parish I now belong to, women are very active in the life of the Church community. Women read at Mass, are Eucharistic ministers and homilists, and are members of the leadership team. This I believe, is the ideal that should be aimed for by all parishes, that women actively participate in the Mass and Church community. Unfortunately, some parishes still view women as those who bake the scones for parish functions and wash the dishes when it's all over.

The next two major ways of participation which were highlighted concerned women's involvement in the parish and in the home.

4.5.3 Participation of Women in the Parish Consistent with the emphasis on women's current involvement in the liturgy is the prominence given to women's participation in the parish. In addition to women's involvement in the liturgy as noted above, the most frequently-cited involvement concerned participation on the parish (pastoral) council followed by participation in service groups, such as the St Vincent de Paul Society; catechetical roles with children; prayer groups; other caring roles in the parish; general participation in the parish; visitation in the parish; other voluntary parish roles; taking to the sick and elderly; fundraising and financial contribution; other group participation in the parish; serving as altar girls; catering roles; other volunteer leadership and ministry roles; women's groups in the parish; working as pastoral associates and in voluntary parish staff roles; and involvement in discussion groups. A submission from a woman from Wollongong East stressed the indispensable voluntary contribution of women to the parish: "At Parish level - if women stopped their voluntary tasks - there would be complete confusion - indeed Parish life as we know it would cease to function".

4.5.4 Participation of Women in the Home The next major area of participation concerned women's role in the home. Women were seen to participate in the Church in the context of the home, principally as faith educators and mothers. Much less prominence was given to

68 Woman and Man: One in Christ Jesus the role of women as wives and other roles in the home such as care for the sick and elderly. The importance given to the role of the woman in the home is illustrated by a submission from a woman in Melbourne:

Nonetheless, I must point to the essential and unique role of wife and mother because, as stated, the home was the original Church and the mother is the "heart and soul" of a home. Furthermore, the neglect of the wife and mother role by so many has done irreparable damage to so many young children who have been coldly passed on to professional child-ca rers without due consideration as to the child's capacity to accept such a jolt. Children sometimes suffer greatly because of this misguided mentality... . First things first. A woman participates in the Church in so many ways by being a full-time wife and mother. She helps form religious vocations by giving her offspring the love and attention which is needed so much nowadays, a time of so much social upheaval because of the breakdown of so many marriages. Two women from a parish in Brisbane presented another view of the contemporary woman in the home in more disadvantaged circumstances:

The description, above, presents the "ideal" view of the Catholic woman in the home but we have to acknowledge that there is another less positive, but probably more real, picture of many women as we approach the end of the century. This is the picture of the single, unmarried mother, the divorcee, perhaps even the lesbian mother, living in outlying suburbs, often working in less well-paid jobs or unemployed, and constantly disadvantaged in housing, transport, in social amenities, even at times not properly recognised in Church communities, or in support by the Church or in the ways by which parish priests are chosen for such areas and operate with such non-middle class women (and men).

4.5.5 Catechetical and Education Roles of Women Another prominent area of participation concerned the role of women in catechetical activities and education. Specific responses in this area included women's participation in catechetical roles with children, as school teachers, in catechetical roles with adults (including the RCIA), in sacramental preparation groups, as government school catechists, in education in general and through parent involvement in schools. A woman in Victoria noted the outstanding participation of women in Catholic education in Australia:

Women are the majority of the teaching and other st aff of the greatest Catholic education system in the world. Catholic schools are like parishes in the formation, support and the Sacramental life they provide.

Written Submissions 69 A submission from a parish in Melbourne emphasised the range of educational opportunities in which women take part, often at their own expense:

Women participate in educational opportunities - theological, ministry and leadership courses offered in parish, deanery and diocese, often at considerable expense of time, money and energy, while caring for families, being involved in community activities and/or working outside the home. They willingly share this knowledge with others, and seek to deepen their own spirituality and that of others.

4.5.6 Catholic Women's League Given Prominence In terms of women's involvement in specific groups, women's participation in the CWL was the most frequently mentioned. The CWL received much prominence in the area of women's involvement in the wider Church and Catholic organisations. A response from the National Executive of the CWL (CWLA) highlighted the work of the organisation:

C.W.L.A. (Inc.) represents seven member organisations consisting of autonomous state C.W.L. bodies, based on a branch and Diocesan structure with a total membership of approximately 14,500 women. C.W.L.A. as a recognised lay organisation of the Catholic Church does participate in the formation of women and facilitates in a particular way a range of activities leading to a greater understanding of our faith and hopefrlly to a love of God and holiness. Personal devotion to prayer and individual holiness is essential to the continuation of our organisation.

4.5.7 Membership of Women's Religious Congregations Less frequently mentioned but still prominent in responses was the participation of women as members of religious congregations. A submission from a women's religious congregation in Tasmania highlighted the various ways in which the religious sisters participate in the Church, including parish ministry; education ministry; prayer house ministry; aged care ministry; Diocesan Commissions; and membership of national bodies. The submission made the point:

Activities do not adequately portray our participation; it is rather who we are that is important - our way of being in our world today:

sharing the joys and sorrows of the community where we live; providing space, support, a listening ear,for those caught in the whirl of the modern world; standing with, reaching out to the poor and powerless.

70 Woman and Man: One in Christ Jesus A submission from a lay woman in Melbourne noted "this extraordinary gift" of women in religious orders to the Church: Orders and their works: I can't sum up this extraordinary gifi to the Church in a couple of sentences. But someone must find words (adequate words) for these women and what they have given to the Australian people. The important contribution of women as spiritual directors, retreat givers and leaders in spirituality was noted.

4.5.8 Women's Involvement in Health Care The area of health care, involving a range of healing ministries and health care roles, was frequently noted. A submission on behalf of a Congregational Leadership Team in New South Wales stated: In education, health care and family lfe women make significant contributions: initiating and sustaining commitment to areas of need and poverty; outnumbering men at all levels in these ministries except at the top decision-making stratas; responsible for much of the development of spiritual, theological and religious education and formation programs.

4.5.9 Other Areas of Women's Participation in the Catholic Church While the major areas of women's participation in the Church were as described above, other types of involvement named in the written submissions are listed in Tables 4.4 and 4.5 below, in diminishing order in each category according to the number of times they were mentioned.

Table 4.4: Other Areas of Women's Participation: Voluntary Roles

kea of paflidpation Types of pacficipaton Home • Provider of hospitality at home Parish • Ecumenical groups Leaders of prayer and communion services Family groups Social justice groups Voluntary pastoral associate Mothers' and children's groups (including play groups) Social and sporting groups Participation in small Christian communities

Written Submissions 71 Wider Community Contribution to the wider society Community service Women's groups and organisations Community organisations Visitation Work with ethnic communities Workplace Work with rural communities Health and Social Welfare Counselling roles and social welfare roles Education Adult education roles Other voluntary education roles Theological student Wider Church Other diocesan agencies or commissions Diocesan pastoral councils Chaplaincy roles Overseas missions Marriage Encounter groups Teams of Our Lady National agencies or commissions Pastoral formation student Tertiary Catholic student groups Religious Congregations Other ministries of religious congregations of Women Education Health care Overseas missions Rural communities

Table 4.5: Other Areas of Women's Participation: Professional Roles

seo of parlidpotion Types of porilcipation

Parish Other parish staff roles Catholic Health and Counselling and social welfare Social Welfare Catholic Education Religious Education teaching School principals Other educational roles Other school administrators Tertiary education Theology lecturer Adult education Catholic Education Office

72 Woman and Man: One in Christ Jesus Pastoral formation educator Wider Church • Other professional roles Diocesan agencies or commissions Catholic organisations National agencies or commissions

Other submissions referred to participation by women in education, health and welfare services and the wider Church without specifying whether the participation was voluntary or professional.

4.6 Assistance and Support Currently Offered to Women to Participate in the Church

4.6.1 Greater Assistance and Support Sought for Women The question of assistance and support currently offered to women received the least attention in the written submissions. A number of submissions did not respond to this question. However, the overwhelming response to the question was that greater assistance and support were required for women in the Church. The following submission from a parish in Queensland is an illustration of the overall response: it must be noted, howevet that the assistance and support offered to women is not sufficient and can only be evaluated as a token effort by the Church hierarchy. it appears that the composition of the worshipping is such that 75% of congregations are female and yet all the power is concentrated in the hands of men. Much pain and alienation is experienced as a result of exclusion from full participation. This strong feeling is illustrated in a group submission from a parish in a Victorian provincial city:

So it is, alas, that very little, if any, assistance and support are currently offered to women to participate in the Church in any influential way. An unnecessary burden of grief, anger, frustration and hopelessness has been thrust upon women's shoulders, a burden they are, by and large, and with regret, refusing to support any longer. A man from Melbourne stressed the inadequate assistance given to women and the resulting alienation of women: Not enough! it's still a boys' club. When Vatican II came out it was the female religious and teachers who were first to read and take in the full message. Some blokes (ie male religious) haven't read it yet!!

Written Submissions 73 The Church will alienate women if it continues to operate as it is now. 1 would counsel my daughters to be very very careful about involvement with the "boys' brigade" of the male religious. It would deny their full talents! A woman from Western Australia wrote:

However, the general experience as I "hear" it is that support is through necessity, not through conviction that women's participation is valued and valuable of itself. Bishops say they would like women helping in various ways but on a voluntary basis. This can be grossly unjust. Many women (and some men) have prepared themselves through study and pastoral courses to be part-time or full-time Parish/Diocesan Workers but cannot afford to work without some pay. Support for Ancillary Roles but Lack ofEncouragementfor Leadership Roles While it was felt that there was great support for ancillary roles, there was little or no encouragement for women to take on roles associated with leadership and decision-making. A group response from Waitara in New South Wales stated: Women get full support to work in a voluntary capacity in roles men of the Church say we can have. These are the roles which the men do not want. [There is] almost nil support financially to educate ourselves for roles in ministry. The lack of assistance for women to assume leadership roles was highlighted by a group response from Campsie in New South Wales: Our group agreed that there was little encouragement or support for women to take leadership roles in the Church. In fact, quite the opposite, and often active discouragement is experienced. Questions asked were: How and how often does the Church take an active role in helping women who are involved in the care of our most afflicted brothers and sisters? What voice do carers have? Is there such a thing as Women's advisers to the Bishops/Cardinal on Women's Issues where women can feel confident that their request/complaint will be listened to, acted upon, without being vetted through a male panel? No Real Attempt to Formulate Policy Systematically In general, assistance was experienced as "ad hoc". A man from New South Wales concluded his response in this way: Generally however, it seems that "assistance" (whatever form it takes) is on an ad hoc basis. It would appear there has been no real attempt toforinulate policy systematically.

74 Woman and Man: One in Christ Jesus The need for the formulation of policy was developed further by a man in the Australian Capital Territory:

What seems to be lacking is any recognition that, because of the subordinate position to which women have been assigned up till now, the Church needs to develop the equivalent of the affirmative action programs, and perhaps also of the equal opportunities legislation, used by the state in its endeavours to assist disadvantaged groups. The aim of such provisions should be to bring about a situation in which women can play a full part in the life of the Church on a basis of equality with men.

The development of effective programs will be dfficult while the hierarchy and the clergy remain exclusively male. Given goodwill and commitment all round, however, it should be possible to take at least the first steps towards assigning women a position in the authority structure of the Church more commensurate with their numerical predominance among the active and church-going faithful.

Concerns about Underlying Assumptions of Church Once again the issue was raised about any underlying assumptions of Church implicit in the question. A group of women in Perth responded in the following way:

By virtue of their baptism, women participate by right in the Church. This question seems to operate on the premise of the Church as an hierarchical structure with its perceived privileges that this idea of Church presents rather than the Vatican II understanding of the Church as "pilgrim people of God".

In a similar way, a Sydney woman stated:

I have real dlculty with this question and more precisely with the assumptions behind the question. Women are the Church as much as men so why does the Church need to offer them participation?

Particular Groups of Women require Special Assistance and Support Many submissions noted particular groups of women who required special assistance and support. These women included mothers at home with children; single mothers; divorced women; single women; young women; women in pastoral ministry; the sick, the disabled and their carers; lesbian women; and women living in the country.

Lack of Support for Single Women A lack of adequate support and acknowledgment of single women was noted. For example, a submission from a woman in New South Wales stated:

Written Submissions 75 There is little that a single working woman can do under present parish structures. There are, and never have been, provisions made within parishes to accommodate single people, over the age of thirty. Most meetings and activities are held during the daytime. Much talent and administrative ability is lost to the Church.

This view was reinforced by women from a Brisbane parish: We are both single and extremely conscious of how frequently we, and others like us, seem to be "invisible" in Church and in the view, generally, of the clergy. Somehow single women seem to lack any claim to holiness such as seems evident in religious and married women with children! Plea from Divorced Women A divorced middle-aged woman in a parish in Melbourne wrote of her experience:

My comment here,for support, would have to bring to your attention, a severe lack. Had it not been for my wonderful parish priest.., who helped me make a "new beginning" I would have floundered badly. Ifeel we (the Church) need for our daily health in all dimensions, a social organisation where divorced people can be themselves, let their hair down (its HARD WORK being a celibate divorced "practising" Catholic in the secular scene). We need the publicly approved imprimatur of our Church on such a group so that EVERYONE knows and accepts us for what we are —fully paid up members of His Body trying our best to walk with Him on the road we find ourselves, not by preference usually. In these times, it's a highway, not a back road, and needs facilities.

Need for Greater Involvement of Young Women The need for greater involvement of the young was stressed. A mother of five young adult daughters spoke of her experience in a parish: Taking a deep look at our parish structure the other day, I realised there is nothing there for the young. The young want to be involved (ours are because they play various musical instruments plus organ) but the girls said to me they wouldn't go if it wasn't for music - they don't want to be just an observer at church - and said that's why most of their friends had stopped going to Mass because they found after school they could not make a contribution to the service. Small Minority Satisfied with the Current Assistance and Support Only a small minority was satisfied with the current assistance and support offered to women. For example, a woman from New South Wales expressed her satisfaction with women's participation but was concerned about the involvement of men and boys:

76 Woman and Man: One in Christ Jesus Ifeel women get all the support and assistance necessary. I see many and varied opportunities for both men and women to be more actively involved in the Catholic Church (ask a priest if he needs help or support for a starter). As an active and committed older Catholic woman my concern is not for more women's participation but for men's and boys', we are seeing fewer men readers, singers, special ministers or altar servers. I wonder are they feeling unwanted as their female counterparts are putting themselves forward taking over these roles and not encouraging their menfolk and boys to do so. Do they see our Church as a female domain, is this the reason for fewer Priestly Vocations?

4.6.2 Little Assistance and Support from the Official Church The next major response was given in terms of the amount of assistance and support which was perceived to be given to women. In general, it was felt that only limited assistance and support or hardly any assistance and support were offered to women to participate in the Church. For example, a woman from Tasmania stated: In my experience, there is little assistance —financial, physical or emotional support given to women by the hierarchy or clergy to participate in the Catholic Church in Australia.

4.6.3 Assistance from Other Women Another dominant theme was that, where assistance was received, the source of the assistance and support came from other women, including support from women religious, women's groups, and the woman's own religious congregation. A group of women from Melbourne explained: With afew impressive and welcome exceptions (eg Adelaide's Diocesan Pastoral Team and its recently established Church Ministry Program) minimal assistance and support are currently offered by the official Church. Groups such as ACLRI or WATAC give signficant encouragement and hope. Most assistance and support for women in ministry has come from other women, usually religious or ex-religious, whose own theological and pastoral education has been frnded by religious orders, not by the official or institutional Church. This source is set to reduce greatly as religious orders decrease in active personnel. The support that some dioceses offer to interested Catholics in terms of adult education has been reduced often in the face of budgetary constraints.

4.6.4 Support from the Clergy The clergy was also named as main source of support with special reference to the parish priest. It was noted that some priests and Bishops were supportive and

Written Submissions 77 encouraging, although this support varies depending on the priest, parish or diocese. This response from a Sydney woman illustrates the point There is no guarantee that it [assistance] will be consistent from one appointed pastor to the next. Parishioners moving to a new area often find their past experience of participation will not be repeated.

4.6.5 Assistance to Participate in Parish Lay Ministries Where encouragement did occur, assistance was offered principally for women to participate in parish lay ministries, as indicated in a submission from a woman in Melbourne: It is hard to determine overall support coming from [the] hierarchy - but at the Parish level Ifeel women are given support and encouraged to participate in the (following] tasks. Parish work: secretarial, cleaning, administration, catechetical, Readers, Special Ministers, music.

4.6.6 Other Responses Concerning Current Assistance and Support Offered to Women While the major issues concerning assistance and support offered to women in the Church were as described above, other responses to the question of current assistance and support given in the written submissions are listed below, in diminishing order according to the frequency of response, under the following headings: quantity of assistance and support; nature of assistance and support; source of assistance and support. Quantitij of Assistance and Support Offered to Women Statements received included the following: lot of assistance and support; adequate assistance and support; very little support and assistance offered to lay women; no support or assistance offered; spasmodic assistance and support offered; not aware of any specifically for women; as much support and assistance as offered to lay men; more support and assistance than previously offered; no support or assistance needed; difficulties with access to support and assistance due to location; no support for women who do things informally; difficulties with access to support and assistance due to lack of child care provisions; no support for separated or divorced women; more support and assistance than necessary; no support for mothers of disabled children. Nature of Assistance and Support Offered to Women Statements received included the following: adult education available; other ways of providing assistance or support; theological training available; pastoral training available; publications/conferences/seminars; assistance, support and encouragement to undertake further study; funded training offered; support to

8 Woman and Man: One in Christ Jesus undertake faith education roles in the home, school or with adults; assistance, support and encouragement to undertake leadership roles; assistance, support and encouragement to undertake ancillary roles or menial tasks; education and training undertaken at women's own expense; assistance, support and encouragement to participate in Diocesan Church committees or groups; support for motherhood and caring roles; promotion of collaborative ministry; assistance, support and encouragement to share in decision-making; sacramental programs; help with childcare provided; work arrangements offered by Church employers that help people harmonise their work and family responsibilities. Sources of Assistance and Support Offered to Women Support was received from: groups and movements; parish pastoral workers (pastoral associates); husband/family; spiritual directors, chaplains and retreat directors.

4.7 Barriers to Women's Participation in the Church

4.7.1 Greater Participation Was Sought for Women in the Church The question concerning barriers to women's participation drew the greatest response. Indeed, the great majority of all the written submissions sought greater participation for women and the removal of the barriers described below. This strong response is an indication of the serious and significant concern expressed in the written submissions about current barriers to women's participation in the Catholic Church in Australia. A small minority of the responses supported the current participation of women. A minority group indicated satisfaction with current ways of participation, emphasising the importance of women's role in the home. A married woman in Victoria stated:

I do not believe there are barriers put against women participating in the Catholic Church but there are barriers put up against women following their vocation as mothers and a lack of recognition of the tremendous value of the work done in the home economy by women. The submission from a woman from Queensland is another illustration of the minority group who saw no barriers to women's participation in the Church:

No barriers. The Pope has instructed us on what women can do and not do in the Church. Please Bishops, let the faithful know what our Holy Father is saying. There is no such thing as making up our own minds once the Vicar of Christ has spoken. Obedience should be strongly encouraged otherwise disunity will flourish and turmoil will surely follow as it has in other Churches.

Written Submissions 79 The overall pattern of response of the written submissions is reflected in the following statement from a parish in Queensland:

A minority felt that within our parish there was no barrier to women's participation, with fril invitations to help and participate to all, male and female. However mostly it was felt that the historical pattern and the current structure do create barriers to participation. They do prevent women holding certain positions in the Church.

4.7.2 Patriarchal System of the Church By far the greatest number of barriers to women's participation in the Church identified in the written submissions were related to Church structures and practices, in particular the patriarchal and hierarchical nature of the Church. The patriarchal system was identified as the greatest underlying barrier. A group of women in Moss Vale, New South Wales, wrote: "We feel that the biggest barrier to women's participation in the Catholic Church is the 2000-year patriarchal tradition of the Church and its deep-rooted mistrust of women". A group of women from Flaxton, Queensland expanded this view:

The historical perspective to this issue is the most important one. The Bible and Church doctrine reflect the culture of Biblical times, which are not appropriate for our culture today. Thus the and of Biblical times is still the barrier to equality in the Church now. This understanding is seen as central to the exclusion of women from participation in the Church. All other comments should be considered in the context of the socio-political structure of Biblical times, which created our religious doctrine, which is the basis of our interpretation of Scripture. It is the ongoing influence of the traditional stance which is halting progress in the fight for equality. The widespread lack of education and awareness is drastically hindering change.

It was felt that revision of the patriarchal tradition was required through theological reflection on the experience of women in the Church in the light of the life and mission of Jesus. A group of women in South Australia noted:

There is an on going need for Theological Reflection based on the experience of women in the Church. The question of patriarchy in the tradition must be open to revision, so that our Christian heritage can be liberated from what is oppressive and discriminatory. If we looked to the life and mission of Jesus as the scriptural endorsement for the fuller participation of women in leadership and pastoral ministry, we would be compelled to free the biblical message from patriarchal perspectives. Such selective perspectives have prevented an understanding of Scripture in the social and cultural context of its time and

80 Woman and Man: One in Christ Jesus consequently have limited our understanding of Jesus' attitude to the participation of women in the context of his time. Along with many other submissions, a parish group in Melbourne highlighted the concerns related to the continued patriarchal reading of the Scriptures:

Continued patriarchal reading of the Scriptures also alienates us. There is an astounding lack of recognition of the excellent biblical scholarship which finds nothing in Scripture that is contrary to the full participation of women in every area of Church lfe. Women are insulted at being expected to listen to sennons from male clergy who make no effort to deepen their understanding in this regard and who often show a complete ignorance of historical perspectives.

4.7.3 Hierarchical Structure of the Church The hierarchical structure of the Church was frequently discussed in conjunction with the issue of patriarchy and seen to be oppressive and alienating to women and also to many men. A man from Queensland wrote: The greatest barriers to women's participation, and in fact many men's participation as well, are structural and attitudinal.

Structural: The decision-making process, because of the precepts of canon law, remains with the hierarchy of priests and bishops - all celibate males. While participation from the people is "allowed", it's a discretionary decision which perpetuates a patriarchal exclusive structure. Attitudinal: The feminine is not acceptable to the hierarchy. This does not refer to only women but also to those men who have chosen not to remain celibate. It would seem that anything to do with the "softness" offamily life, male/female relationships and sexuality is anathema to the present Church structure. It is a total denial of the feminine side of humanity and it enslaves men as well as women. Church structures were seen to relegate women to subordinate roles in the Church. A male medical practitioner from New South Wales emphasised this point:

There are major barriers to the participation of women in the Church. The structures and organisation of the Church are such that women are confined to a subordinate role. Women make up the majority of members of congregations, and do a disproportionate share of the actual work of the Church, yet clearly have a subordinate role. Leadership is denied to them (except in limited situations where groups of women have created their own structures within the Church, but even here the hierarchy tries to have as much control and governance as they can).

Written Submissions 81 This subordinate position of women in the hierarchy of the Church was highlighted further by a woman from Bathurst:

At the Synod for Religious in Rome a couple of years ago, one woman Religious was allowed to represent Australia, spoke only for about six minutes and was not allowed a vote. Strange indeed when there are more women Religious than men Religious! A priest from New South Wales stressed the intransigence of the official Church's position concerning democratic forms of government: If women experience the freedom to exercise authority and leadership at the highest level in their civic and social lfe, then the Church will appear as an anomaly and anachronism. Just as there has been evolution and development in the way various societies are governed, particularly the liberal/democratic societies, many people expect that there would be similar developments in Church structures and government. Many see the present Church structures as being a denial of the full implications of the Incarnation, and afixation on outmoded and unnecessary forms of government which have served the Church in the past but which are no longer appropriate. The grudging and very acceptance by Church leaders of democratic forms of civic government indicates that it will be a long time before similar allowances are made with regard to Church government. The greatest barrier to women's full participation in the Church is the official Church's intransigence with regard to democracy.

4.7.4 Negative Attitude of Some Priests to Women The negative attitude on the part of some of the clergy, especially parish priests, was experienced as a significant barrier to the participation of women. A woman from Victoria wrote:

Given the overwhelmingly priest centred nature of current Catholicism, the inadequacy of many priests to seriously engage with the changes in women's consciousness and lives is an important barrier to women's participation. Whilst I believe that many priests work very hard and long hours, and genuinely wish to "do good", embedded centuries-old practices of power and control which they exercise over the life of the laity mitigate against their own development in self knowledge, selfforgetfulness and a deep prayer life. All too often they operate out of their ozvn unexamined mindsets which are frequently patronising to women, particularly women who have stepped outside the Catholic woman stereotype. Most men, when confronted with the changes in the gender relations such as we have seen in the West in the last thirty years, are fearful. My experience has been that men change in their behaviour to women

82 Woman and Man: One in Christ Jesus when someone they love or work with demands that they change. The integration of this at deep attitudinal levels comes much more slowly. Many stories were told of the negativity of some priests and of clerical chauvinism. A married couple in New South Wales gave "two up-to-date" examples which they believe are "duplicated in similar matters, many times over in our country":

Promotion of this submission paper at the parish level has been brief and lacking enthusiasm, not only in our parish, but in a number of other parishes where we have been for Sunday Mass during the past few weeks. It has been necessary for us to attend our parish office, during their working hours, to obtain a photocopy of the form. Other have told us that they have not been able to obtain a copy. In our parish the Sisters 01St Joseph have established a house at the far end of the parish where there is considerable ongoing urban development. One sister has been providing pastoral care in this area of the parish for the past few years. She has been reaching out to the lonely and the influx of Asians, particularly women, who are very vulnerable and isolated because of language difficulties, with outstanding success. We have only just learnt that the original contract will not be renewed. Whether or not other arrangements are being made is "Top ". Another woman gave details of her "deeply distressing" experience: I cannot express how deeply distressing it is to experience a situation where you are prevented from doing a ministry in a parish, especially when you can see the real need is not being met. Some religious women will try again when invited to another parish, but have another bad experience. This year has been so bad for me that I will never offer myseiffor service within the Church again. This makes me feel deeply upset from many aspects, besides the fact that I have received so much formation and education for this form of ministry. . .1 now know that no matter how cautious you are in the beginning, the problem occurs when the woman is taking on a role of responsibility,for example, to co-ordinate the sacrament programs, which requires some delegation of authority by the parish priest.

4.7.5 Discrimination in the Church on the Basis of Gender Discrimination against women on the basis of gender was discussed as a serious and fundamental barrier to women's participation. The lack of equality of women and their exclusion from some areas of the Church's ministry and governance, sometimes described in terms of the "sin of sexism", were a source of great pain and distress to many women. A Queensland woman described her experience of discrimination in the following way:

Written Submissions 83 Being a woman in the Roman Catholic Church is for many of us a most painfrl and distressing experience. It is in the Church that we experience the greatest exclusion on the basis of our gender, and we are given frequent reminders in Church practice that, despite various rhetoric, we are not considered to be created equally in the Image of God as are males. The Christian mandate for inclusion and equality was clearly articulated in Gal. 3:28: "All baptised in Christ, you have all clothed yourselves in Christ, and there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus". In its early years the Jesus community had to struggle to resolve the first division; it took many centuries before it would confront the second and declare slavery immoral. We are now at the time of confronting the sin of the third division, the sin of sexism. As with each of the previous two periods of confronting the ways we've failed to be true to the Galations mandate, it is necessarily a time of huge struggle as old practices and beliefs are declared wrong. May we have the courage to "hang in" through the pain of the struggle and evolve a Church more humble and more true to the vision of Jesus. The gender question was raised in terms of both theology and justice. A man from New South Wales, wrote: At the theological level, women, no less than men, are created in the image of God. Women, no less than men, are called to "share in the divinity of Christ, who humbled himself to share in our humanity". Women, no less than men, participate in the benefits of Christ's salvation and are recipients of the gifts of the Holy Spirit. To exclude women from some areas of the Church's ministry and governance, therefore, seems to me to be an injustice to them and an offence against God. It is also, however, a grave injustice to the members of the Catholic community at large, who are thus deprived of the qualities of ministry and leadership that might be contributed by women.

4.7.6 Other Barriers Associated with Church Structures and Practices A range of other barriers associated with Church structures and practices were noted including the following: Need for Role Models, Especially for Young Women Such barriers included the need for lay women as role models, especially for younger women. A submission from a group in Sydney stated: Few models of women are offered to the young within the contemporary Church. Though some notable exceptions are evident, too few women fulfil the function of spiritual direction within parishes and schools,few offer guidance in matters

84 Woman and Man: One in Christ Jesus pertaining to the struggles of young women in our society,few are seen holding responsible positions to encourage and offer the young the hope of better participation. Without appropriate role models, women are apprehensive to put themselves forward for positions within parish lifeforfrar of rejection.

Failure to Identify the Changing Role of Women in Society as a "Sign of the Times" A recurrent theme was that the changing role of women in society is not recognised by the Church as a "Sign of the Times". It was felt that the Church should be leading the way concerning the role and status of women. The gap between the Church and society in this regard was experienced as a significant barrier. For example, a parish group from Ballarat, Victoria, highlighted this concern: The changing role of women in society is not recognised in the Church as a "Sign of the Times...... For the young women (or young people), who have grown up in a rapidly changing world, the Church seems to them to offer little opportunity for growth, development or involvement, and therefore no incentive to get involved. Discrimination against the Divorced and Remarried It was felt that the Church is often seen to discriminate against the divorced and remarried, and those who are unable to accept the teaching of Humanae Vitae. A woman in South Australia described the problem of the divorced and remarried in the following way:

There is a major problem, however, if I am married, divorced and remarried. Then the Church says I cannot be afull member of the Church. I cannot receive the Eucharist. lam excluded. If I murder someone and in time am reconciled to God through the Sacrament of Reconciliation, lam immediately received back into the bosom of the Church. Is a mistake in marriage worse than homicide? Is the Church a vehicle of the unlimited forgiveness and mercy of God? Or will it be seen as a harsh, condemning institution? When I look at the story of the Samaritan woman who encounters Jesus at the well in John's Gospel, lam puzzled and angered by the attitude of the Church. Jesus' response to her was to first build a relationship with her, to offer her living water. The fact that she has had five husbands does not deter him from teaching her and encouraging her to "worship in spirit and truth". And it is she who begins to recognise that this may be "the Christ". On the strength of this meeting and her testimony to the people, many Samaritans believed and "recognised that he really is the saviour of the world". How often have we denied people this chance encounter, this opportunity of grace? Does the Church have the right to deny the people of God their access to

Written Submissions 85 the saving word and to the channels of grace? How can we speak of unconditional love and forgiveness when we exclude some from the Table of the Lord?

Sexual Scandals and the Refi4sal of Bishops to Listen The failure to address sexual scandals, harassment and sexual injustice in the Church was experienced as a serious barrier along with the Church's reluctance to reflect on the underlying causes of the problem. The gap between pastoral practice and official Church teaching, particularly in the area of sexual morality, was noted. A submission from a married couple from New South Wales highlighted the issue of clergy sexual abuse involving exploitative relationships between priests and adult women. It was noted that the sexualising of the relationship was normally at the instigation of the priest at a time of personal crisis or difficulty in the life of the woman: We would submit that such sexual relationships between priest and women in their pastoral care represents a serious impediment to these women's participation in the Church. Frequently these are women, who before their sexual involvement have shown a high level of commitment to the Church and have demonstrated some degree of leadership potential. The effects of their relationships are such as to render them incapable of contributing to the life of the Church, sign fi cantly marginalising them and often causing a loss offaith. Inability of the Official Church to Listen to Women's Voices The inability of institutional Church to listen to women's voices or to listen to criticism was lamented. For example, a group from Melbourne stated: We believe there arefewforums within the official Church for women's voices to be heard. Women are not always accepted in Church circles and they are dealt with in patronising ways. There is often an inability by those in authority to listen to women's pastoral experience and vision. A group of women from Sydney expressed their grave concern: "The inability of the institutional Church to listen to criticism, even that given in love, is not only a barrier but a death wish". Sacramental Limitations of Women Chaplains Significant sacramental limitations were emphasised for those involved in pastoral care of the sick and dying and for those working in prisons, especially their inability to anoint the sick and absolve. For example, a submission from one group of women in Western Australia noted:

The denial of the pastoralfunction for sacramental recognition of God's forgiveness and spiritual healing in reconciliation and anointing, to suitable women, limits the work of women chaplains.

86 Woman and Man: One in Christ Jesus 4.7.7 Lack of Participation in Decision-making Processes of the Church The exclusion of women from the decision-making processes of the Church was seen as a most significant barrier to full participation of women and a serious impediment to sound decision-making in the Church. A group submission from a parish in Queensland stated: The major barrier is that women continue to be slotted into a cultural role which denies them appropriate decision-making rights and which does not acknowledge the variety of individual talents and experiences. We believe a fundamental paradigm shift is needed so that women will be viewed as people of the Spirit whose completion reflects afeminine expression of God.

The centralisation of decision-making in the Church represented a further barrier for women. A man from the Australian Capital Territory highlighted this point:

The cent ralisation of decision-making must also be classed as a barrier to the participation of women. As long as the Roman Curia persists in imposing a uniformity of practice across the entire Western Church, the initiatives needed to respond to the needs of the Church in Australia will continue to be inhibited by an imperfect appreciation of the local situation. In particular, measures to facilitate the increased participation of women, which might be perfectly acceptable in Australia, may be inhibited by decisions taken against the background of situations in other countries which are completely irrelevant to Australia. Moreover, the sheer bureaucratic inertia which arises in a system of world-wide uniformity inhibits response to urgent needs for change.

Further, it was strongly felt that women were excluded from decision-making even concerning issues which directly affected them, especially moral teachings on issues such as sexuality, contraception, marriage, divorce and abortion. A man from Queensland wrote:

One of the main barriers to women's participation in the Church is the obvious one: they have no part in the decision-making process. For example, the encyclical, Humanae Vitae, determines the directions of women's lives: their control of their own frrtility; their working life; their socio-economic status; their dependence on the goodwill of men. Rules such as this were made without consultation, without the sign fi cant voice of women who have to deal with the practicalities of sexuality and frrtility. While women are excluded from such arbitrary decisions there can be no true "discipleship of equals". While women are not part of the decision which controls their lives, there can be no justice.

Written Submissions 8 4.7.8 Women's Contribution Undervalued Many of the submissions emphasised that women's contributions were neither valued nor acknowledged, as stated by a group from Brisbane:

The whole feminine experience and dimension of Church is disregarded and women's initiative discouraged. There is little genuine respect and valuing of the gifts and abilities of women and women's work. This is demonstrated by the pat ronising attitude of many administrators. A group of women from the outer western Sydney parishes spoke of the lack of acknowledgment of women and their work as a barrier to participation: There is a great lack of ACKNOWLEDGMENT of people's services; at the moment we are given lip-service - senior servers, eucharistic ministers, pastoral associates etc. This is a barrier to our ongoing and full participation. The inability of the male hierarchical Church even to recognise or interpret properly women's experience was expressed as hurtful and alienating. A woman from Melbourne wrote: The barrier is that the male "authority" is unable to recognise or interpret properly my experience. My whole life has been one prevented from its full flourishing by being kept in the role of serving the Church in a subservient position. The level of struggle is putting a strain on my being in the Church. I frel proud that lam one of the 60% of women graduates in theology from the Melbourne College of Divinity. I represent the common profile of the typical student - a woman between the age of 35-50 years. My study is totally self- funded. My study is not recognised as being a resource for the official Church. It does, however, inform my volunteer involvement. The alienation of women from the Church and the resulting loss of their talents and service at a time of great need in the Church were highlighted by many participants. For example, a submission from Western Australia stated:

Because of lack of recognition of women in the Church, women are now spending more time attaining material and corporate goals and do not have enough time or energy left to push through barriers in the Church.

4.7.9 Church's Teaching on the Ordination of Women The exclusion of women from ordination was seen as a major obstacle to the full participation of women. Both the Church's teaching on the ordination of woman and the ban on its discussion were experienced as signiñcant barriers and aroused strong feelings of alienation and resentment. For example, a woman from Victoria stated:

88 Woman and Man: One in Christ Jesus First I have as a matter of truth and reasoning to state the one of which we are not permitted to speak: the ordination of Catholic women to the Dinconate or Priesthood. This springing from no idle personal desire but from: a deep faith conviction an ignorance of any theology barrier to this an awareness of our basic rights as human beings and a resentment at the infringement ... on my freedom of speech as a thinking, reasoning being, the removal of the medieval right and responsibility of "disputatio". As lecturer, student and teacher, I believe that in any context debate is healthy, silencing is unhealthy and repressive. The exclusion of women from the ordained ministry was interpreted as a clear sign that women are seen as inferior to men, "second class citizens", not worthy or important enough to be ordained. A priest from a religious order in New South Wales wrote: This Church is the only organisation/people for whom the sign ificant leadership and decision-making positions are all excluded from women. There are seven sacraments available to men - only six for women. Excluding ordination from women symbolically teaches the world that the official Church considers women in some way less human than men - less able to bear the burden of acting in Christ's place. It images and legitimates the idea that women are worth less than men. The misuse of theology and scripture, and fundamentalist understandings of tradition, are used to keep women in second place. For example, we say scripture doesn't endorse women's ordination - we are bound by it. Scripture does endorse married clergy (eg Paul's letters to Timothy and Titus) and the Church is not bound by that. We are very selective in our understanding of scripture and tradition. As the following quotation from a woman in country Victoria indicates, compulsory celibacy can also be seen as a "slur on women": Compulsory celibacy is a barrier because it is a slur on women, as a wfe might prevent a priest following Christ. Maybe it's a slur on married men too. Voluntary celibacy is a treasure. The exclusion of women from the priesthood was seen as a denial of women's right by Baptism to full participation in the Church, as well as a denial of their gifts and talents in the service of Christ and the Church at a time of great need. A man from Victoria lamented: The major barrier is the current position of not ordaining women to the priesthood. . . . This exclusion weakens the Church at a time when it is crying out for people to join the priesthood.

Written Submissions 89 It denies the Church the balancing, enhancing, completing insights that women can bring to decision-making to policy and strategy formulation. It underlines the archaic world-view of the Church when survival calls for triumphantly grasping the 21" century.

The failure of the official Church to recognise that men and women are "all labourers in the vineyard" was a source of distress. Consideration being given by some dioceses to bringing in priests from overseas to serve in Australia was felt to be most inappropriate. A woman from Victoria stated: "Decisions to import foreign priests to plug gaps, rather than to use lay women and men, are culturally wrong". The Church's inability to sustain or even discuss its argument on the question of women's ordination in the light of reputable Catholic scholarship constituted a significant barrier to many participants. For example, a group submission from Queensland argued: Theologians around the world, both women and men, have raised serious issues and questions in relation to the papal position. This current survey provides the opportunity to reiterate some of those issues and to call upon the Australian Bishops to take up the question of the ordination of women which has clearly not been resolved in that it has not been received by the faithfrl as expressive of their Catholic belief. It has been established by reputable Catholic scholars that the question cannot be established on a scriptural basis. A critical examination of the biblical and theological principles operative in the documents needs to be undertaken. For the Church's position to be credible it must enter into dialogue with the wealth of scholarship being undertaken in relation to women's ministry in early Christianity and throughout its history. The claim to "constant tradition" needs to be re-examined. The claim "" raises theological and theological anthropological questions which needfurther exploration. The Church's current position in relation to ordination singles out gender rather than any other characteristic as constitutive of the human and especially in relation to Jesus. It universalises and divinises male gender in its claim that only the male can represent Church in the celebration of the Eucharist and hence denies the claim that women and men are equal in the order of creation.

4.7.10 Tradition of Social, Professional and Religious Inferiority Concerning Women A long tradition of social, professional as well as religious inferiority concerning women was experienced as a serious and ongoing barrier. For

90 Woman and Man: One in Christ Jesus example, a woman from Melbourne stressed that the gender bias has become institutionalised and that attempts to remove gender barriers in the Church would bring benefits for both men and women: There is gender bias within the Church that is institutionalised. This is partly due to societal attitudes, particularly in the Australian context. Australia has one of the most sex-segregated workforces in the western world... and the Australian context contributes to the sexual division of labour within the Church and the bias against women as active participants within the Church. There is also an historical bias against women which is centuries old, both in the religious and the societal dimensions of women's and men's lives. This bias affects men as well as women by prescribing limited, acceptable roles for both genders, particularly within the sexual division of labour. Complexity and diversity in both genders have historically been discouraged. Any attempt to remove barriers to women's participation within the Church must bring benefits for both men and women.

The failure of the Church to distinguish cultural norms and the Gospel message has kept women in subservient roles. For example, a woman from Sydney argued: Despite historical evidence that the early Christians gave leadership roles in the Church to women..., cultural norms quickly tempered the original freedom. By the fourth century it was even being debated whether women could image God. ... The non-differentiation between cultural norms and the Gospel message continues, as it has done throughout history, to keep women bound to subservient roles within the Church, in the mistaken belief that such cultural norms are part of revelation.

4.7.11 Systems and Structures of the Church Not in Touch with the Contemporary Needs and Experience of People A major way in which the Church was perceived as out of touch with the contemporary needs and experience of people was related to its failure even to attempt to understand or appreciate the lives and experiences of women. A woman from New South Wales wrote: Women's experience of the practice of Catholicism is a gendered experience and as such it is a fractured experience. Recently a gathering of women who were drawing up a response to this survey found that "one of the strongest critiques brought forward and affirmed by all present was that the Church, as women encounter it, is completely out of touch with their lives and experience. It speaks a language, uses symbols and metaphors, and evokes models which are removed from women's lives". Gendered experiences are compounded incidences and thus have a cumulative effect.

Written Submissions 91 A woman from Melbourne elaborated this point: Women's spirit uality and their experience are not reflected in the Church. [There is and

Inability of celibate, male clergy to understand or relate to women's experiences,feelings and concerns. Inability of celibate, male clergy to understand vital moral issues relating to married life, particularly contraception and domestic violence. Inability of celibate, male clergy to come to terms with the issue of sexual abuse. Inability of celibate, male clergy to demand an end to discrimination against women in the Church. In summary, a woman from Wagga Wagga noted: The Church is out of touch by failing to appreciate women as informed, mature and responsible adults with, through Baptism, a God-given right, responsibility and dignity to participate in the Catholic Church. The contrast between the more just and affirming attitude to women of the wider society, including the secular workplace, and the attitude of the Church was frequently interpreted in terms of an issue of social justice. For example, a grandmother from Pymble, New South Wales, wrote: The Church should be at the forefront of Social Justice. It is only now investigating women's role (certainly not yet ready to grant equality). Young women are not interested in discussion that for them has already been decided in society. My concern is for my children and grandchildren - the Church remains irrelevant in their lives. Their spiritual inheritance will dissipate. A group of women from Victoria stated: "While society in general has seen and acknowledged the changing place of women, the institutional Church resists, and in some cases condemns, the new roles women are playing". The lack of accountability in Church processes was also named as a way in which the Church is out of touch with sound practices in contemporary Australian life, as illustrated by the following quotation:

I believe we have a major problem with a system that has no process for evaluating performance. To the lay person (of either gender) there appears to be little or no accountability on the part of bishops and clergy. Our parents may have accepted that situation, but my generation will not. The failure to address issues of concern to women, and also to men, was sometimes seen in terms of omission rather than commission. A woman in Queensland told of her experience:

92 Woman and Man: One in Christ Jesus One of the most noticeable barriers, more by its omission than commission, is the failure in sermons to address some of the most important issues that face women. Usually issues that are important for women are important for men as well. Sometimes I think the reluctance to address issues from the pulpit springs from the desire not to offend people. ... I have never heard a sermon against racism. Although racism is not specfically a women's issue, it does affect many Indigenous women and women from non English speaking background. [Such] issues should be addressed using research, reasoned debate and the pastoral care model for solutions.

4.7.12 Male-dominated Church Culture The male domination of the Church was experienced as another major barrier for women and often linked with the future survival of the Church. For example, a man from Queensland expressed his concern:

A Church that has the core rituals solely conducted by males, where the Gospel and the events of our time are interpreted solely by males, where the older laity have been able to maintain attitudes about gender that were acceptable four decades ago, and so on, is not going to hold the attention of young women. The preservation of male domination, itself an historic phase of the culture into which Jesus was born, cannot be justified in these times in our culture. Women will not tolerate it and the refusal of Church leadership to deal with the issue at the highest level is retrograde and risks the very survival of the Church in coming decades. A submission in the form of a letter from a woman in Queensland is an example of a heart-felt plea "from the grass-roots level" and highlights the experience of the maleness of the Church and its effects:

As a woman with a strong Catholic background, I feel alienated by the maleness of the Church, and excluded by the language used in the liturgy. The simple fact is that I would attend the parish church if its structure reflected the reality of life. The historical Church's power of men over women and children must be removed in the light of ongoing Revelation. Gender equity and social justice debates have raised today's consciousness. I am a mother offour children aged seven to thirteen years, and because I don't attend parish church, nor do they. This is such a typical situation. Recently I attended my twenty-five year school reunion and this was one topic of news-swapping. Not one woman from that year twelve class any longer goes to Sunday Mass, and as a result, nor do their children. This is not to say I don't attend Mass. I love the Eucharist and sometimes can attend weekly - but as a weekday event

Written Submissions 93 In spite of my sadness for the direction the Church is taking on women, I remain intensely interested in religious matters. lam two-thirds of the way through an Associate Diploma in Theological Studies... However my spirituality has left the Church. I believe other women have received God-sent vocations to become priests and I feel the Church desperately needs them. My letter deliberately doesn't go into the historical and cultural reasons for the status quo - these are already well documented by scholars and writers. Rather, I make a plea from the grass-roots level for a gentle revolution on the issue of women in the Church.

A group submission from South Australia noted the feelings of being overwhelmed by "an all male Church":

In our discussions, a number of women expressed feelings of alienation from the traditional Church. They described being overwhelmed by experiences such as concelebrat ions of the Eucharist by a large group of the all male priesthood.

4.7.13 Entrenched Ideas Which Are Resistant to Change Attitudes resistant to change on the part of the clergy and laity, including women, were identified as further barriers to women's participation. A group from Victoria wrote:

Clerical and lay conservatism hinders the growth of the Church as a response to the signs of the time. There are vested interests in maintaining the status quo, both for the clergy whose careers depend on it, and for those members of the clergy and laity who are uncomfortable with all of us making choices and decisions based on our rights and responsibilities as Christ's Faithful. Educated and capable women in roles outside the domestic arena are seen as a threat by many who are not familiar with working in relationship with them. This results, in many parishes, in a lack of readily-available information on current educational opportunities and support available. Of greater concern is that, although many women are now undertaking further education in theology, canon law, spirituality and pastoral care, there is little place for their talents and wisdom in today's Church.

In a similar way, a group from Townsville expressed the following concerns and questions:

Change is not always willingly accepted, either by the community at large or by the hierarchy. This can make it dfi1cult for women to take on non-traditional roles.,It can also discourage both men and women from making the most of educational opportunities.

94 Woman and Man: One in Christ Jesus 4.7.14 Church's Traditional Teachings Concerning Women Many of the traditional Church teachings concerning women were a source of much alienation. For example, a submission from a woman from Sydney stated: Recent Vatican pronouncements on contraception, abortion, ordination seem to me unnecessarily harsh and essentialist in tone. The return to non-inclusive language seems to me to be as foolish as it is insulting. There are other major concerns though in moral theology, especially with regard to sexuality. The Church's teachings with regard to women have increasingly come under attack as being out of touch with women's experience, as well as fundamentalist in Scriptural interpretation and built on questionable philosophical and theological principles. The seepage from the Church of once devout Catholic women, many of them among myfriehds, is a more serious crisis than many Church people realise. Finally most Churchmen in my experience seem not to be touched by the incredible paradigm shifts in theology, science and all areas of knowledge. That they do not take the Christian seriously is thus as inevitable as it is serious. A parish group submission from Melbourne highlighted "emotional" barriers to women: Attitudes to the body and sexuality have a strong misogynous basis. Pronouncements on such matter by celibate males lack credibility for many of us. Women have been pressured into accepting male emotional perspectives by clergy who have been isolated from mainstream life and have little understanding of the female emotional landscape. Teachings seem to be based on the medieval "whore vs " model and perpetuate the Platonic, not Christian, dichotomy between body and spirit. Official teachings re matters concerning sexuality and relationships are at odds with women's understanding of themselves and the Christian call to wholeness and fullness of life. The portrayal of women as "whores and temptresses or as mothers (preferably mothers)" or as nuns was frequently noted. It was felt that there is no room for "sexy" women in the Church. Often were presented as models of weakness and denial of sexuality. Faulty Mariology, which presented images of Mary inconsistent with the , was also highlighted. Not only were such images based on inadequate understandings of Scripture, but they were also found to be lacking relevance and inspiration for women today.

4.7.15 Decision-making Reserved to Clerics That decision-making is reserved for clerics only was considered a barrier. It was felt that a badly-needed balance in the development of sound decisions

Written Submissions 95 was required: "God made them male AND female, and this balance is desperately needed within the Church and its functioning". The inability or unwillingness of the clergy to accept women's participation meant that lay men as well as all women were excluded from decision-making. For example, a woman from country Victoria stated that the following were barriers to women's participation:

Present Church structures -all women and lay men are locked out of decision-making. Many clerics are unable/unwilling to accept participation of women and they (the clerics) have the absolute say.

4.7.16 Clergy's Fear of Women's Participation It was felt that fear of women and their participation was a serious impediment to a more inclusive Church based on the vision of Jesus Christ and the early Church. A woman from Melbourne suggested: It is clear the current Church hierarchy would rather see the faithful without the celebration of the Eucharist than admit the possibility that Jesus the Christ was the symbol of all humanity and not only one part of it. Silencing discussion, prohibiting dialogue, are not worthy of the Spirit of Christ— they are the hallmarks of a deep fear. I would even suggest that they are stances of those who know, deep in their subconscious, that the evolution of spiritual consciousness is against them, but who are incapable of the inner freedom which would allow such profound trust.

The clergy's fear of educated women was frequently noted, as in the following submission from a woman in New South Wales: One dfflculty is that in recent years, women as a numbered group have probably become more educated in theology and ecclesiology than men - they have made it their business to do so. . . . There are many informed women in our parish, but this seems to create insecurity in men who have not kept up with growth in the Church. It was felt that the clergy "are far more comfortable with women who are submissive, passive and unquestioning". Fear of women "as occasions of sin" was also mentioned. Fear among the clergy of being "reprimanded, demoted or excommunicated" was also noted:

The lack of understanding of the needs and gifts of women seems to foster a fear of change and growth among the clergy. Among those who are more enlightened among the clergy there is constraint lest they be reprimanded, demoted or excommunicated.

96 Woman and Man: One in Christ Jesus A woman from Western Australia stated:

Priests need to understand their training, their fears, their celibacy and their identity in order to allow shared leadership to take place. Originally priests were the only educated people or best educated. This is no longer true leading to fear and identity crises in clergy. Until this is owned by priests and bishops, women will be seen only as a threat - this needs to be out in the open.

4.7.17 Few Opportunities to Participate in Leadership of the Church Few or no opportunities for women to participate in leadership roles in the Church represented major barriers for participation. A group submission from Ferntree Gully, Victoria, set an historical framework for their discussion of this issue: Historically, women were pushed out of leadership after the Romanisation of the Church in the 41 century. This has created a 1700 year legacy and tradition of male role models in most areas of Church leadership. Women's current invisibility in leadership at the ceremonial and spokesperson level was stressed. There were concerns raised as to the lack of opportunities for women to take up positions of responsibility within the hierarchal structure of the Church. The male dominance of key leadership positions was seen as a most prevalent barrier. Particular concern was expressed about the lack of role models of women in leadership for girls and young women. A group from Melbourne stressed this latter point: Girls and young women often see no relevance of the Church to their experience of daily lfe, including in the area of the place of women in the Church. They are educated to believe in the equality and complementary talents of men and women, and see only inconsistency in the teaching of the institutional Church in this area, particularly in the exclusion of women from leadership roles.

4.7.18 Lack of Inclusive Religious Imagery and Language The use of exclusive religious imagery and language elicited much discussion and depth of feeling. It was seen as a failure to draw on the richness of the Christian understanding of God; to impoverish Christian spirituality for both women and men; to be demeaning to women and girls "made in the image and likeness of God"; to be out of touch with sound insights of the twentieth century; to be an issue of justice; and to lag behind society rather than provide a lead. While there was much reference in the submissions to the use of exclusive social language as a barrier to women's participation, it should be noted that the most frequently mentioned concern related to the lack of inclusive religious imagery and language. if the number of references to the current use of exclusive

Written Submissions 97 religious and social language were put together, they would represent the third greatest barrier to women's participation after the patriarchal system of the Church and its hierarchical structure. However, while many submissions referred to the use of both exclusive social and religious language, many others focused on one form of exclusive language only. The following response from a woman in New South Wales, is an illustration of many of the responses:

The dominant language of Liturgy, prayer, theology and morality is patriarchal and not simply in the English gender referents. The whole structure of the language bespeaks of exclusion rather than inclusion (and not ONLY of women). The language used to talk of God is almost always "male". Feminine images and language for God is still largely treated as a joke by many priests and bishops. Language is what carries culture and the culture of the Church is male.

A woman from Queensland emphasised the importance of the feminine being recognised as part of the divinity:

The sexist language used by the Church is a barrier to women's and girls' participation in even the most basic thing, the liturgy. Women and girls are being denied the basic human right of having their very existence acknowledged and their being made in the likeness and image of God celebrated. We cannot participate fully until the feminine is recognised as part of the divinity and included in the language about the people of God. Until the language of liturgy is true to the ancient scripts and uses the frminine images of God that are present there in the Scriptures and uses both pronouns or none for God. Until it acknowledges in words that the incarnation is the union of divinity and humanity (not God and maleness) and refers to Jesus in terms of his humanity, as the early Church was so careful to do when it wrote the Scripture, creeds and prayers. Until both genders or none are used for the Holy Spirit. Until women as well as men choose which passages of Scripture will go in the and be called the word of God. Inclusive language is not just a nice "politically correct" idea. it is an important part of justice for women and girls and also for men and boys because sexist language has profound effects on their spirituality too. lam disillusioned with a Church that lags behind the rest of society in this matter of justice instead of leading it.

The concern regarding exclusive religious language was extended to the use of religious imagery and, indeed, the broader symbol system of the Catholic Church. A group submission from Brisbane highlighted this point:

Were it just the language that was androcentric, its effects would be far-reaching enough... but it is more than that. The entire theological symbol system has been constructed in a male-gendered way that is out of touch with the twentieth

98 Woman and Man: One in Christ Jesus century. .. .me failure of the Church to draw on new images which touch the lives of today's women and men, renders much of the symbol system antiquated. The entire Church community is being denied the richness of imagery emerging in contemporary theological and spiritual traditions.

The following story from a woman in Melbourne indicates the significance of this barrier and the great depth of feeling which it aroused:

I've worked hard on my submission, giving it many hours of thought. I've struggled with the use of the word "participate" and listed dozens of barriers which exclude women from the Church. I've been positive too, about the love and support I've received from people (mainly women) in the Church but I think I need to tell my story in a different way. I went to Mass today and I cried from the pain of it. It was to be a joyous occasion because for the first time in weeks our family - my husband, our five children and I were all at Mass together. For me, yet again, the joy turned to hurt, sadness and anger. I, and I believe many others, have been excluded from the central celebration of the Church. We have been excluded by the language and by the imaging of God. All language for God is metaphorical yet the constant and almost exclusive use of the word "Father" for God in the liturgy of the Mass has left many with a single image of God - a male parent. This is both tragic and, I believe, idolatrous. It limits extraordinarily our relationship with the Divine Mystery at the centre of our lives. It denies us communion with the whole feminine side of God, the God who lives within the depths of our hearts. it creates a Church which is unable to accept fully the gifts of women or celebrate their experiences of God. It creates a Church which can, and does, easily slip into dominance and control; which divides rather than unites. The wonderful life-giving gift of Eucharist is being denied to many because it is couched in male, patriarchal terms.

The male hierarchy of the Church seems to be largely unfreling to the pain of many women, some still in the Church and others who have had to continue their journeys outside the Church. I weep for myself and my family but 1 also weep for the institutional Church. How can it proclaim justice and liberation when it refuses to openly acknowledge its own deeply embedded sexism? How can it offer forgiveness and reconciliation to people when it denies its own shortcomings? How can it be open to the Spirit when maintaining power and control are such priorities?

Written Submissions 99 Leaving the Church is assumed to be associated with a loss offaith. For an increasing number of women quite the reverse is true. As women learn to trust their own experiences, to have the courage to say yes to the God within, the institutional Church fails to affirm, nourish or celebrate. For some the struggle to bring about change becomes too hard. They leave. And some in the Church rejoice!

4.7.19 Authoritarian Nature of the Church The authoritarian and legalistic nature of the Church as a barrier for women was stressed: "The style of administration of the institutional Church is based on a confined, legalistic way of thinking. Many women are used to problem- solving in a more lateral way". A submission from a man in New South Wales, expressed his concern in the following way:

The banning of even discussing the ordination of women by this Pope has made a laughing stock of the Church in alifree countries. It has only given support to authoritarian regimes who wish to stifle free speech, tofurther their own ends. It is not clear that Jesus established a priesthood. He was scathing in his criticism of the priesthood he grew up with. The parable of the Good Samaritan (Luke 10: 30-36) shows the priest and the Levite unable to act because the man was naked and unconscious. So they did not know if their laws allowed them to associate with or even touch the man on the ground. Where the priests first sought an answer in their laws, the Samaritan went straight to the person. Our Church is now more encumbered by laws (Canon Law) than were the Jews. When dealing with women, the hierarchy go first to the law and not the person, risking the same scorn from Jesus as he had for the priest and Levite. Doesn't the hierarchy ever wonder that they might suffer an eternity of embarrassment of their un-Christ-like treatment of women? The lack of collaborative ministry was stressed.

4.7.20 Lack of Inclusive Social Language The issue of exclusive social language presented a serious barrier, especially for younger women. For example, the following quotation is taken from a submission from a multi-cultural parish in a "working class" area of Adelaide. It was reported that the parish conducted two meetings which involved women ranging in age from thirty years through to eighty-two years: In the area of liturgy serious barriers exist, quite apart from excl usion from ordination. The exclusive language of the liturgy offended younger women in particular, while older women who had grown up with it, did not see it as such a serious issue. Younger women see it as alienating (and they included here the translation of Church documents, the Pope's talks, and the Catechism) and it is

100 Woman and Man: One in Christ Jesus contributing to their movement out of the Church and seeking expressions of their spirituality elsewhere. In a similar way, a man from Queensland stressed the need for inclusive social language:

And yet afrrther barrier to women's participation in Church is the use of exclusive language. This perpetuates a situation of subservience and gives a poweifri negative message to women. This is particularly evident in liturgy but also occurs in the workplace. Whereas exclusive language can be forgiven in documents written thirty years ago,for example the documents of Vatican II, we cannot condone the use of it in this present societal climate where secular institutions forbid it,for example the new Catholic Catechism and in current use.

4.7.21 Family Responsibilities The constraints of family responsibilities presented significant limitations to women's participation. For example, a woman from New South Wales noted:

At a time when so many women are both raising a family and encouraged to have careers outside the home, there is often simply not enough time and energy to be actively involved in the Church as well. Another barrier I have come across personally is the lack of a "child- friendly" environment or atmosphere. Women with children are effectively barred from participation when their children are not made welcome.

4.7.22 Current Attitude of the Superiority of Men in Our Society It was felt that the current attitude of the superiority of men in our society, adopted by both men and women, has presented obstacles to women's participation and kept them in "male designated subservient roles". It was noted that an acceptance in society of the inferiority of women resulted in "women's lack of confidence in themselves, in their abilities, their responsibilities, their rights". A submission from a group of women in Melbourne stated:

Over many years a large body of systematic distortions concerning the ability and the very nature of women has grown up in Church and Society and dictated that women.be treated as inferior to men. So pervasive are these distortions that some women' have even been brain-washed into accepting them and defining their own roles in harmony with these falsifications.

4.7.23 Other Bathers to Women's Participation in the Catholic Church While the major barriers to women's participation are discussed above, other barriers described in the written submissions are listed below, in diminishing

Written Submissions 101 order according to the frequency of response, under the following headings: society and culture; Church structures and practices; Church teachings; professional service and employment. No Barriers to Women's Participation A small number of the written submissions stated that there were no barriers to women's participation in the Catholic Church in Australia. Barriers Related to Society and Culture These barriers included women's attitude concerning traditional expectations of their role; radical/aggressive feminism; lack of inclusive language; other social and cultural barriers; lack of time; personal difficulties such as illness, shyness, age; work responsibilities; women in migrant and refugee communities; and English language difficulties. Barriers Related to Church Structures and Practices Issues noted were the negative attitude of some Bishops to women; lack of encouragement by men for women to participate in Church matters; men's fear of women's participation; the negative attitude of some lay women to women; lack of awareness of women's history and experiences in the Church; the negative attitude of some lay men to women; breakdown in communications in various levels in the Church; apathy among women in the Church; lack of recognition of the laity; women who seek to play too much of a role in the Church; lack of adult faith education; lack of education for ministiy in the Church; concern of Church leaders with wealth and power; fear of speaking out; the negative attitude of the Vatican to women; unfortunate past experiences within the Church; the negative attitude of the Pope to women; lack of information about opportunities for participation; Canon Law; cost of theological and ministry courses; lack of gender equity on Church committees at parish level; use of inclusive language in the Church; a particular priest's attitude to women; lack of gender equity on Church committees at diocesan level; the tendency on the part of clergy to deny the existence of conflict or difference; lack of gender equity on Church committees at national level; girls not being able to act as altar servers; exclusion of women as ministers of the Eucharist; lack of consultation on the appointments of bishops; and lack of women in the Vatican. Barriers Related to Church Teachings Barriers included the following: other factors relating to Church teachings; the Church's traditional teaching on the compulsory celibacy of priests; the Pope's ban on the discussion of the possibility of women's ordination; the Church's traditional teaching on contraception; the only barriers to the participation of women being those duties exclusive to the priesthood; the Church's traditional

102 Woman and Man: One in Christ Jesus teaching on divorce and remarriage; women not being able to marry clergy and fulfil the special ministry of a clergyman's wife; and the Church's traditional teaching on abortion. Barriers Related to Professional Serr.ice and Employment The following were recorded: lack of appropriate remuneration levels; lack of finance being a barrier to women being formed for leadership levels, eg university degree; lack of perceived career path that opens up positions which are available only to ordained ministers; lack of status as a paid minister; other professional factors; and lack of professional structures, eg role descriptions, duty statements, tenure, contracts, appraisal procedures.

4.8 Ways in Which Women's Participation in the Church Can Be Increased

4.8.1 Greater Participation Was Sought for Women in the Church The overwhelming response to this question was that women's participation in the Church be increased. The main suggestions concerning particular ways to further women's participation are set out below. At one end of the spectrum, many submissions called for fundamental change, for renewal in "the hope that the Church might be as revolutionary in its acceptance of women as its Founder". The submission from a woman from Rockhampton captured the essence of this call for reform:

I can accept that it might take a long time to bring about the change, but making cosmetic changes (eg declaring equal numbers on the Parish Council), while indicative of goodwill, are entirely inadequate in bringing about the sort of change that is needed. It has to be afundamental change, a change of the heart, a change of mind set, a change of paradigm. The paradigm shift will not occur without a massive commitment to education at all levels of the Church, but particularly of the present holders of power in the Church. While such a shift can happen, it has all the qualities of a major miracle. I doubt if it can happen from the top down since that would mean voluntary relinquishing of power by those who have it in quite dramatic ways. It can happen more readily at the lower levels of Church and work its way up. An image is the demolition of the Berlin Wall (a simple project by comparison). It did not go down because Governments decided; it went down because people wanted it to happen, people with some power encouraged others with less power to pull out afew rocks. Why not start with the structuring of Parish Councils, with the dismantling of hierarchical decision-making wherever possible, with more inclusive structures, eg synods?

Written Submissions 103 Other submissions called for a review of "what is core and central to our lives as Catholic and Christian", especially in relation to the Eucharist, as a woman from Victoria wrote:

By recognising that as Eucharist gives way to eucharistic celebrations or liturgies of the word, many women and men are being deprived of life-giving celebrations of this 'source and summit of Catholic life". The long-term implications for a sacramental Church will not be remedied by importation of clergy, but only by a review of what is core and central to our lives as Catholics and Christians, and a reorientation of Church regulations to respect the gifts the Spirit is clearly giving to women and married men.

A sense of urgency marked many of the submissions which called for change, the need to "act now", especially to bring the message of Jesus Christ to the young. A woman from Adelaide wrote:

As the mother of seven children,four of them girls, I feel it is imperative for the future of our Church that we act now to make the Catholic Church a place where our women frel truly valued, respected and equal. Our young women (and men) are leaving the Church in droves as they no longer see it as a relevant part of their lives.

A small minority supported the current participation of women, emphasising the importance of the traditional role of women in the Church and in sodet and concerns about the feminist movement. An example of this type of response is taken from a submission from a woman in Canberra:

I bring all this to your attention because I believe there is a very grave confusion in the minds of Catholic women. The majority do not understand that there are fundamental differences between what the Holy Father calls "authen ticfeminism" and the kind offeminism propounded by prominent women leaders of the feminist movement in Australia at present. . . . Catholic women leaders must, sooner or later, correct the widespread misunderstanding that the sort offeminism dominating Australian society at present is compatible with Catholic principles. A woman's identity, duty and purpose is as much an innate and principled part of God's creation as the physical daily certainty and necessity of the sun rising in the East and setting in the West. To meddle with the role of women in God's creation would be about as sensible as to try to insist that the sun should rise in the West.

4.8.2 Increasing Women's Involvement in Decision-making at All Levels The request to increase women's involvement in decision-making at all levels was the most frequently-made suggestion. An example of this suggestion came from a group of women in South Australia:

104 Woman and Man: One in Christ Jesus This response has as a basic underlying principle the belief that women must be involved in all facets and levels of the Church. . . . Consequently, the Church must find ways for women to be involved in all areas of the Church, at all levels and especially in the areas of significant decision-making and direction-setting for the Church. This must occur locally at parish and diocesan level and nationally. The Australian Church works within the confines set by the World Church. However, there are many significant areas where the Australian Church can be at the "cutting edge" of developments for women. Our understandings of social justice principles demand that action be taken towards inclusivity. At Diocesan and parish level, it was frequently recommended that a task force of men, women and clergy be convened to develop collaborative decision- making processes to be implemented at parish, Diocesan and agency levels and to identify key occasions when such processes should be used. The need for women to be involved in decision-making and policy formation, particularly on issues which affect women, such as sexuality, contraception and marriage, was highlighted. It was also proposed that particular examination of the role women play in financial decision-making is needed to redress the gross imbalance in numbers of women undertaking this function.

4.8.3 Permitting Women to be Ordained Priests There was the strong request that the Church "recognise that women were created in the image of God and that their vocations to the priesthood be welcomed" (submission from a woman in New South Wales). To achieve such an outcome, it was proposed that the issue of the ordination of women be explored in the broader context of an examination of the nature of ministry and that the question of women's ordination remain open for discussion and further discernment. A priest from country Victoria stated:

Examination of the concept of "Priesthood",from both an historical and contemporary perspective, would be timely and constructive. Although the issues of access to the priest hood for women and optional celibacy for clergy are contentious, there is need for reasoned debate in these areas. Further, it was suggested that the Bishops of Australia raise these issues in Rome. The words of a Melbourne woman illustrate this request:

It would be helpful if the Australian Bishops could insist as a body that the relevant Congregation in Rome heed the conclusions of scripture scholars. The Pontifical Biblical Commission, the American Catholic Biblical Association and the Australian Catholic Biblical Association state that there is nothing in Scripture that precludes women's ordination to the priesthood.

Written Submissions 105 A young woman from Sydney argued the positive effects of the ordination of women for the young:

If the Church ordained women, heaps more of my friends (we're in our twenties) would come to Mass, would frel that their Church did not discriminate against people just because of their sex, and would possibly give their lives to thefuture of an inclusive, real, alive, and representative institution.

4.8.4 Reforming Church Structures to Remove Gender Inequalities and Establishing a Balance of Men and Women on All Church Advisory Groups It was proposed that there is a need to reform Church structures in order to address imbalance in the predominantly male leadership. While it was acknowledged that entrenched structures take time to change, it was felt that the Church could act positively by increasing female representation at all its levels, in pastoral, ministerial and administrative areas. A group from Adelaide proposed:

The Australian Church must take seriously the status of women. The rights of women are not concepts that can be "added on" to existing structures. The rights of women require that existing structures and practices be critically examined with a view to reformation of the structures with inclusivity as a core value. Specific suggestions included:

At the national level, for the Conference of Australian Bishops to promote, at the international level, a growing consciousness of the need for gender balance in all Church structures and subsequent action to bring this about. At the diocesan level, to establish structures which would involve males and females, and be representative of the diverse multi-cultural society, and policies which state the principle of equal representation of men and women on all commissions and committees. At the parish level, to ensure that Parish Councils that make decisions be expanded to include married, single and consecrated women as well as lay men, and that the role of Pastoral Associates within parishes be actively promoted and developed by the Bishops of the Australian Church.

4.8.5 Other Ways to Increase Women's Participation Relating to Church Structures and Practices In relation to Church structures and practices, a number of additional suggestions were made to increase women's participation. Among these, the following three areas were prominent:

106 Woman and Man: One in Christ Jesus Continuing Education of the Clergy Education of priests was seen as a keystone. It was felt that priests should be encouraged to pursue continuing education for themselves. The need for the ongoing education of clergy in relation to the equality of women was stressed, as indicated by a woman from country Victoria:

I truly believe we need a re-education of our priests and Bishops to accept women as equal. If our priests show their acceptance of women in the Church, then in time more and more parishioners would accept that women can play a major part in the life of the Church. Education of priests to promote collaborative ministry was also highlighted. For example, a woman from Western Australia proposed:

Initial and ongoing formation of priests needs to enable a shift in consciousness to bring about collaboration - a partnership of equals who work together on ideas generated by the group.

Some Sacramental Ministry for Women in Pastoral Roles There were frequent requests for particular women working in pastoral roles to be able to anoint the sick and the dying, and hear confessions. For example, a group of religious sisters and associates and pastoral workers from Melbourne recommended:

A concerted effort from our Bishops' Confrrence to Rome for trained and commissioned women and non-ordained males in pastoral roles to have some sacramental ministry open to them such as Sacrament of Baptism, Penance, Anointing of the Sick. These Ministers are so often closely involved with the events leading up to Birth/Death and occasions of spiritual journeying with another that the celebrations of these Sacraments seem a natural progression of celebrating the Church's presence and hfe-giving power with the person concerned. In support of the last proposal, anecdotal evidence was presented, factually true but with fictitious names:

Patricia was a Pastoral Care Worker at a major hospital in Melbourne. She had been visiting Anna regularly over afew weeks. The day prior to Anna's departure from the hospital, Anna announces to Patricia that she wants to go to confrssion. Patricia says she will get a priest. Anna responds promptly, "You can forget about the priest. You're the one I know. I'm going to confrssion to you." Anna will not take "No" for an answer Mary again is a Pastoral Care Worker in a large hospital. On one occasion, she checks with the priest about taking Communion to a seriously ill patient.

Written Submissions 107 He hesitates and then says he'll get the assistant priest to do that. The assistant priest didn't come...

A group of women from Sydney wished to encourage the Church in its compassion to develop a special rite for a service of healing and reconciliation which could be used for the sick in hospital and in prison ministry. Development of Processes for Dealing with Sexual Abuse It was recommended that the Australian Catholic Bishops Conference develop and implement in every Australian diocese "open, just and pastoral processes for dealing with sexual harassment, sexual abuse and paedophile issues" (submission from a group of women from Queensland). A married couple from Sydney expanded this recommendation in the following way:

That the scope of the problem [of clergy sexual abuse] be acknowledged. That the nature of the damage be acknowledged. That celibacy be spoken of not just as a matter of spirituality but of professional responsibility. That those in ministry and those training for ministry receive adequate training in their professional responsibilities towards those in their care. That there be a ministry of outreach to women who have been so marginalised by priests. That there be mechanisms for due process when complaints are made. That the laity be educated on the issue of sexual exploitation and abuse to minimise the risk to women involved in the life of the Church. The need to be positive and affirming and, above all, to be charitable was frequently stressed, as a woman from Melbourne concluded: "Yes it is OK to challenge unjust structures but we must be positive and affirming in our efforts to change and let all be done in love".

4.8.6 Reforming Beliefs and Associated Practices That Do Not Promote Equality of Men and Women Complicity of the Church in the promotion of inequality of men and women was highlighted. It was suggested that there is a need to reform beliefs and associated practices that do not promote equality. A woman from Sydney stated:

Discrimination against women is surely just as serious an evil as discrimination on the basis of race or economics. just as the Australian nation will be truly richer and more wholesome when it ceases to fear and accepts graciously the diversity of gifts available to it through its citizens of different ethnic backgrounds, so too the Australian Church will be closer to the vision of its Lord, "that all may be one... love one another as I have loved you ", when it receives, on equal terms, the contribution of males and females. io8 Woman and Man: One in Christ Jesus 4.8.7 Allowing Women's Talents to Be Fully Utilised It was suggested that women's talents and gifts be utilised more fully in the service of the Church. A group of women from Melbourne suggested that lay ministry be expanded significantly:

By recognising and celebrating the lay ministry of both men and women and encouraging its broadening to include baptisms, marriages and funerals, reconciliation and anointing as well as ministry of the Word. There is a wonderful role here for the special gifts of women - even if they "can't be priests" at present. A woman from country Victoria stressed this point in the following way: There are some things that women, with their gifts of insight, intuition and empathy, do extremely well, in fact they are often better than men in ministering to people who are spiritually wounded and hurting. Women who have vocations in prayer ministry and in healing need much more support and guidance from the Church; they are often left to manage with very little support because there is no official recognition of their value both to the people to whom they minister and to the Church as a whole. I believe that people (both men and women) who work in this field and all lay people in times of crisis should be able to administer the Sacrament of Reconciliation. Lay people have had the ability to administer the Sacrament of Baptism for many years and have not abused it, so realistically, they are not likely to abuse this privilege either. I believe that we must look for ways of mitigating the effect of the shortage of priests in our Church and this proposal, as well as helping those people to whom it is addressed, would perhaps allow someone who is dying to receive the Sacrament when a priest is unavailable.

There were many requests that women in pastoral ministry be authorised to administer the Sacraments of Healing, Anointing and Reconciliation rather than having to call in a priest who has had no relationship with the person. A submission from a parish in Melbourne urged:

Use the nurturing gifts of women more. Their potential to give birth is negated. In homes they are usually the peacemakers, the ones who build community. They have to budget, prepare meals, care for the sick, listen to the stories and visit the needy. Why can't they be involved in giving the Sacraments of Reconciliation, Anointing of the Sick and Eucharist? It was also suggested that women's wisdom and experience be utilised in "a more mature understanding of sexuality" for the benefit of the whole Church. A group of married women from Hobart made the following proposal:

Written Submissions 109 It is, wefrel, difficult to overestimate the valuable contribution which the reflected-upon wisdom of women could make towards a more mature understanding of sexuality - in all the variety of ways it is lived out (excepting in the priesthood). We have been daughters, sisters, cousins and friends. We have had boyfriends and beginning sexual encounters. We have fallen in love, married. We have grown up with our husbands and our children, have tried to pass on the faith - with both success and failure. And now we are grandmothers. Through our experiences as wives, mothers, daughters-in-law, sisters-in-law and so on, we feel our lived experience gives us a great deal of information about sexuality - male as well as female. This information could, through mature reflection, go a long way toward bridging the gaps between facile opinion and dour Church pronouncement. Recognition of the diversity of women's experience and strengths which could be offered to the Church and wider community was sought, as illustrated by a submission from a woman in Traralgon, Victoria: My dream of the Church of the future is a Church ... in which women are recognised as more than "wives and mothers", but as "women" and with this is the recognition of different strengths and weaknesses, dfJerent ways of thinking, doing things,freling and acting, dfferent skills and attitudes, different and essential gifts to the Church and humanity, where these d(ferences are given value and dignity and seen as vital to the Church. There were suggestions that a list of Catholic women and their qualifications and skills should be available to Bishops as "there is so much knowledge which can and should be used". For example, a submission from a group of women in Sydney proposed that "a register of Catholic women of achievement and distinction, within both the Church and society, could be kept and made available to all Church parishes and institutions etc". It was frequently stated that the large number of women graduates in theology represent such a valuable and untapped resource for the Church. An investigation was sought of possible ways to allow the education, gifts and faith of such women to be placed at the service of the Church.

4.8.8 Promoting Gender Equality and Opportunities The importance of the promotion of gender equality and equal opportunities, both within the wider society and in the Church, was stressed. It was felt that a policy of no discrimination between men and women in Church leadership would represent "no more than catching up with what is recognised, and indeed lawful, in other fields of human endeavour". Many specific recommendations were made to promote the equality of women. These included:

iso Woman and Man: One in Christ Jesus the development of explicit teaching of the equality of men and women in Church ministry; training towards attitudinal change in recognising equal value, equal rights and equal responsibilities of male and female "created in the image of God" and "equal in the Church through Baptism"; recognition of the value and need for moderate feminist movements; the inclusion of stories of women and their experience in the Scripture readings in the liturgy, the omission of readings that place women in subordinate positions and the use of recent biblical research to situate the text of the day; the promotion of the writing of women theologians; a conscious effort to promote "modern suitable role models" for young women by presenting "well-educated professional Catholic women" who undertake careers "combined with motherhood"; the acceptance by the Church of its responsibility to research, study and act upon the contributions of women from the earliest Church to the present; the Church being clearly seen as an Equal Opportunity Employer; the Church keeping pace with the laws of the land in the area of discrimination; the establishment of affirmative action and equal employment opportunity policies being adopted by all official Church committees nationally and by dioceses as well as by every parish in Australia; the establishment of an Office for the Status of Women within the Australian Catholic Bishops Conference with representation from women in Church life and with a real voice; the creation of "something like an Office for Women" within dioceses whereby decisions would be taken in consultation with this body and involving a genuine willingness to be advised; the convening and sponsorship of:

a national forum on the Church as a gendered organisational culture to consist of a number of papers which explain the concept and a number of workshops to develop strategies to bring about changes at the levels of gendered cultures and processes. (Submission from a group of Queensland women) Much attention was given to the need for affirmative action. Specific recommendations were made by the Affirmative Action Agency:

The Affirmative Action Agency strongly encourages the Catholic Church to provide leadership and support in the area of affirmative action as a sign zfIcant step towards removing the barriers that impede the full participation of women in all areas of Church life.

Written Submissions iii To this end the Agency recommends:

That the Catholic Church establish and resource a policy and research position to provide assistance to Church bodies in the development of their affirmative action programs by developing models of best practice. That the Catholic Church make a positive statement on the role and responsibilities of the Church as an employer to be communicated to all Catholic organisations. That the Catholic Church provide leadership and guidance on the issues of good employment practices for women by making a positive statement of the benefits of removing discriminatory practices through the implementation of affirmative action programs.

4.8.9 Promoting Opportunities for Women to Participate in Leadership in the Church In conjunction with suggestions outlined above to foster the equality of women, it was further proposed that opportunities be provided for women with suitable qualifications and backgrounds to assume positions of leadership at all levels. It was also recommended that a range of educational and training opportunities be provided so that leadership positions can be taken up by an informed laity. A specific suggestion was made to have regular "Women in Leadership in the Church" courses and seminars.

4.8.10 Providing Access for Women to Pastoral, Religious and/or Theological Education The Church was encouraged to provide access for women to a range of opportunities for pastoral and theological education and training. It was suggested that "real encouragement" be provided by scholarships and financial sponsorship from dioceses. As a result, these women could then take up roles as Pastoral Associates in parishes or as Parish Moderators to address concerns arising from the diminishing numbers of clergy. The need for educational opportunities for women in rural Catholic communities was stressed.

4.8.11 Encouraging Women to Have a Voice in the Church Encouragement for women to have a voice in the Church was seen as critical in both promoting the participation of women and enriching the Church as a whole. A woman from Sydney wrote:

It is very limiting for the whole Church f only male voices are heard to share what it is to be a Catholic at this time and place, and where we need to go in the future. Until they [women] are given equal voices with voting rights, they are not being heard or taken seriously. Since traditionally "Sophia" is a feminine

112 Woman and Man: One in Christ Jesus principle, it seems that the Church deliberately limits the right of the feminine wisdom of God to be heard.

There was the reminder that the voices of women require listening to. A priest from the Northern Territory emphasised this need:

The voices of women in the contemporary Church reflect the anguish and anger of oppression and at the same time offer the Church an alternative vision of hope and wisdom founded on a renewed sense of justice and compassion. A constant appeal by women is first of all one of listening, a listening that will then move to a greater level of inclusion and participation of women in all levels within Church lfe and structures.

Having "a voice" in the Church was frequently associated with involvement in decision-making, for example that women "have a more pro-active voice in matters affecting their lives such as family planning and sexual morality" or that women "have a say in the appointment of their Archbishop". The expression also referred to opportunities for women to act as Church spokespersons. A group of women in Sydney stated:

At a time when the Catholic Church in Australia is receiving a lot of negative publicity in the media - we feel it would be most encouraging to Catholic women in general jf there were more high profile Catholic women in the media able to promote the Catholic women's point of view. Women's gifts of communicating with others should be more thoroughly exploited. A woman in Queensland also emphasised this need for Church spokespersons: Empower laity to act as Church spokespersons. They should be able to deal with contemporary sectarian issues in ways that are appropriate to media reporting. They should receive official recognition from all the Bishops and priests in a diocese with their statements supported by official news releases. Many women can and should fulfil this role.

4.8.12 Educating Women and Men in the Vision of Shared Leadership There were many suggestions concerning the need to educate women and men in a vision of shared leadership. The establishment of Diocesan pastoral councils, such as the model developed in the Archdiocese of Adelaide, was suggested (see Appendix 14). It was felt that the establishment of collaborative ministries required the preparation of seminarians, clergy and laity. The development of collaborative ministries was presented as a matter of urgency as it was seen that parish priests have too many roles. The need to "work on a sense of community in running a parish" was stressed. More collaborative leadership involving greater accountability was sought.

Written Submissions 113 4.8.13 Recognising Women's Great Contributions to the Church Affirmation and recognition of women's great contributions to the life of the Church was requested. For example, a submission from a group in North Hobart recommended: Publish an encyclical or Church document on collaborative partnership - valuing the contribution of women at all levels of Church life not only in traditional occupations. Pope's Letter to Women [is] a first step in this process. Circulate it more widely. Recognition of the role of women in the home was requested. It was also felt that women need to be affirmed in their struggle to improve their role and status in the Church. As a woman from Melbourne noted: They need to know that there is support and guidance, both spiritual and temporal, available to them. Women also need to be affirmed in their dfference and corn plexity as do men. Narrow stereotypes have no place in a Church that champions tolerance and the sacredness of life.

4.8.14 Using Inclusive Religious Imagery and Language There were many requests for the use of inclusive religious imagery and language. An illustration of this response is taken from a submission from a woman in New South Wales: When God is acknowledged to be beyond male and female, language must change. This acknowledgment, when it reflects accurately a change of consciousness, will automatically acknowledge and callforth the gifted ness of women. Particular attention was given to the need for liturgy to affirm women in language, ritual and symbol. It was recommended that the Church educates liturgists to the many ways of addressing God so that male images are not always used. An Australian religious sister working in Papua New Guinea made the following comment: As regards the gender of God, I would expect words like "May the Lord accept this sacrfice... in God's name" to be used in an attempt to change. Again, "for our good and the good of all the Church". Similarly, "it is right to give God thanks and praise". We say it like this here in Papua New Guinea where I am. I have been amazed to experience many times no steps towards these changes being made in Australia. There were many suggestions that the Australian Catholic Bishops Conference develop and promote a policy on the use of inclusive language for all Church liturgies, rituals and documents in Australia.

114 Woman and Man: One in Christ Jesus 4.8.15 Allowing Women to Preach There were frequent suggestions for women to preach, as illustrated by the following from a group of women in Wagga Wagga: Women should be encouraged and invited to reflect and speak on the Word of God through and other occasions. The pulpit can be a very strong power position. Women have been excluded from this place.

4.8.16 Fostering Respect for Women's Unique Contribution The Church was urged to foster respect for women's unique contributions to Australian society and to the Church. Many of the written submissions urged the Australian Church to:

encourage women's talents to be fully developed and utilised, especially in the areas of decision-making and leadership; acknowledge women's contributions to society and the Australian Catholic Church both currently and since the early days of the Australian Church; support the key role of the woman in the home; recognise the diversity of women and their experience; foster the spirituality of women; provide contemporary role models of women in the Australian context. An example of a specific suggestion to achieve such outcomes included an award for the Australian Catholic Woman of the Year. The proposal from a woman in Sydney stated the aims of the award would be: recognition of the role of Catholic women in the development of Australian society; awareness of the outstanding achievement of Catholic women in such fields as politics, the law, public service, education, home-building, medicine, etc; respect for the heroic quality of Catholic women, in whatever field of work they undertake. It was felt that such an award would:

enhance the position of Catholic women in society and encourage them to take a more prominent role in a Church which has traditionally focused on the roles and contributions of men, rather than of women. In the development of such an award, similar awards in other countries could be examined such as the "Laetare Medal" in the United States and the "Catholic Women of the Year Award" in Great Britain. There were a number of suggestions to establish a Research Centre in Women's History in association with ACU. The proposed Centre was seen as an

Written Submissions 115 opportunity to research the historical role of women in the Catholic Church in Australia: Women need to be aware of their history in order to gain an adequate sense of their identity in the Church. Such knowledge is also necessary for women theologians since an inadequate and flawed history contributes to a deficient theology. A knowledge of women's history would also be of great help to men, giving them a wider and more balanced perspective.

4.8.17 Permitting Women to be Ordained as Deacons There were frequent requests for women to be ordained as deacons as a response to the recognition of the particular gifts of women, the urgent pastoral needs in hospitals and parishes, and the serious difficulties associated with the growing shortage of priests. For example, a submission from a Pastoral Care Department of a large Catholic hospital argued:

if women in ministry who had the appropriate gifts and training were ordained for specific sacraments (excluding the Mass), such as anointings, baptisms, and able to conduct funerals and weddings in the Church, then the priest shortage would be greatly alleviated; there would be less potential for burn-out amongst priests themselves, and there would be a greater sense of collaboration in the Church. in other words, a paid deacon role (either part-time or full-time) which would even suit mothers; which did not lead to ordination, would solve many problems. It would not in any way threaten the sacred central role of saying the Mass, and would greatly enhance the ministry of over-worked priests and allow many gifted women and men to do good work. Another example of this constant plea came from a woman in Melbourne who recommended that: Sacramental ministry be opened up to the non-ordained, male or female, eg Anointing of the Sick, Reconciliation. This plea comes from pastoral experience in hospitals and parishes. The pastoral need is not being met because of shortage of priests and also because people prefer that the sacramental minister be the person with whom they have established a relationship and some trust. There is an insistent need that the pastoral experience be listened to at all levels of Church life.

4.8.18 Increasing Women's Involvement in the Parish Many suggestions were made to increase women's involvement in the parish. A group from a parish in Melbourne stated: "If roles of responsibility in parishes were more clearly defined, women would more confidently offer to use their gifts". Particular attention was given to the value of the role of Pastoral Associate. A woman from a parish in country Victoria wrote:

116 Woman and Man: One in Christ Jesus The role of Pastoral Associate could be viewed in a similar light to that of an assistant priest. Iffunds are presently available for assistant priests, use them to employ lay women. The argument that lay women would not work for a stipend is not frasible. Most lay women would gladly work for a stipend if it were offered to them and see the financial shortfall (to use worldly terms) as their contribution to the Kingdom. They could assist with Funerals, Baptisms, Services of the Word, Prayer Leader, Anointing of the Sick etc. The roles of Catechist, Evangeliser, Counsellor, Administrator, Visitor, Supporter, Encourager etc. naturally flow on. A description and job expectation would outline the requirement of parish regarding "after hours" participation (meetings, sick calls etc). Women bring a complementary feminine aspect to Church ministry. As an illustration of the various ways to increase women's involvement in parish life, a woman from a large provincial town in Victoria spoke of her positive experience in her own parish: In our parish [name provided], our parish priest is very forward-looking. We have an officially-appointed laywoman in charge of the parish when he is away. Women, equally with men, conduct prayer services when we are unable to have Mass, and participate in ministries such as special minister of the Eucharist, reader etc. They are also welcome on the elected Parish Council. A number of women in the parish have had the opportunity to undertake challenging Pastoral Care courses; also some on theology and liturgy. I have been told the diocese funded a number of these.

4.8.19 Setting up Communication Processes within the Church with Broad Consultation The establishment of a range of communication processes within the Church involving broad consultation was proposed. Suggestions for such processes included initiatives at the national, Diocesan and parish levels. For example, a woman from Sydney concluded her submission in the following way:

I believe there is a need for the Church in Australia to acknowledge that alienation exists at every level - men as well as women are alienated from the "official Church". There is a need to set up a process of communication ... with broad consultation and reciprocal exchange, an understanding of shared perspectives, leading to action derived from consensus. Such a process could be located,for example, at Parish level, Action group level, Adult Education, Religious Congregations and across dioceses. For those who are alienated, another form of communication is necessary - a form that introduces an alternative community network to that already given status quo within the official Church. Such an alternative network or

Written Submissions 117 community would need aforum that is open to the expression of difficulties and problems with the Church, without such constraints as fear of exclusion or of attack.

A large group from Melbourne stressed the need for a better system for consultation between the leaders and the community, such as: the zoning of dioceses and parishes, with elected zone leaders (men and women), who are in frequent consultation with Diocesan bishops; the use of small communities as an alternative model to parish, with community leaders consulting with priests and bishops. This consultation needs to have some sign ificance beyond mere lip-service; a public forum to give all Catholics the opportunity to air issues of concern. There were many proposals to set up a Board of Catholic Women, at either national or diocesan level, such as the "National Board of Catholic Women: Consultative Body to the Bishops of England and Wales" (see Appendix 12). A man from New South Wales made a plea for the establishment of a consultative representative body of women to advise the Australian Bishops on matters relating to the participation of women: As a practical recommendation to emerge from this study, may I plead for the creation of a consultative body, composed of women, representative of the spectrum of opinion in the Church from conservative to progressive, to advise the Bishops' Conference on matters relating to the appropriate participation of women in the Church. A detailed suggestion was developed by a women's religious congregation in New South Wales: In order for the honest dialogue and transforming outcomes of this Project to be faithfully maintained, we ask that, when its period of research ends, a STANDING COMMI7TEE be established. Our hope is that membership of this committee would be representative of women and men, ordained and non-ordained who are skilled in communication and strategies for pastoral analysis and competent in theology and pastoral practice. We envisage that tasks of the Standing Committee would include: monitoring Church practices and policies which affirm or obstruct the active participation of women; advising Bishops of areas which require correction or redirection; publishing occasional papers relevant to the development of a fruitful and inclusive Church.

118 Woman and Man: One in Christ Jesus 4.8.20 Other Ways to Increase Women's Participation Associated with Church Teachings There were strong requests to address Church teachings associated with sexuality and marriage. For example, a group of women from Sydney highlighted the need to replace "the present obsession with sexual morality by emphasis on themes such as peace, social justice and the preservation of creation". A woman from Melbourne requested that the Church "address the painful situation, currently involving the exclusion of many, many people from the Church on grounds related to sexuality and marriage". The importance of addressing irregular marriage situations was emphasised. For example, a submission from a parish in the Diocese of Geraldton in Western Australia proposed: "That the official Church find ways of reconciliation and healing for women who suffer the pain of 'failed marriages' and the implications for full Church membership".

4.8.21 Other Ways in Which Women's Participation in the Church Can Be Increased While the major suggestions for ways in which women's participation could be increased are discussed above, other suggestions described in the written submissions are listed below, in diminishing order according to the frequency of response, under the following headings:

Society and Culture. Church Structures and Practices: Home; Parish and Liturgical Practices; Wider Church; Prayer; Spirituality; Language; Gender Equality; Communication and Consultation; Decision-making; Leadership; Education; Theological Education. Church Teachings: Priesthood and Ministry; Marriage and Family. Profrssional Service and Employment. Society and Culture The following were recorded: other social and cultural ways to increase participation; and promoting the recognition of the central importance of women's work in the home. Church Structures and Practices: Home Requests included: support the role of women as wives/mothers; support the role of women as full-time mothers; strengthen family faith formation and prayer life; and provide education programs for women which foster the faith education of young children.

Written Submissions 119 Church Structures and Practices: Parish and Liturgical Practices The following were noted: allow girls to act as altar servers; encourage men to be more involved in the parish; foster women's participation by encouraging men to participate more; make greater use of women religious; make the Eucharist more available; and enlist the help of retired priests. Church Structures and Practices: Wider Church Issues raised were: recognise alienation of women from the Church; ensure women are offered more than menial tasks; encourage women to take on group leadership in the Church; increase women's involvement in social welfare and ministry roles; recognise conflict within the Church regarding the participation of women; establish support groups for women; involve young people in all aspects of the Church's life; encourage women to join women's groups in the Church; train women as marriage celebrants; establish support groups for needy women; appoint women to Vatican congregations and councils; appoint women as cardinals; have Bishops apologise for the Church's failure to adequately recognise the place of women; involve married women in marriage preparation; train more women as canon lawyers; establish support groups for women who are abused or raped; and establish support groups for infertile couples. Church Structures and Practices: Prayer The need for prayer, especially prayer for more vocations was noted. Church Structures and Practices: Spirituality Women must deepen their own personal spiritual growth and should be used as spiritual guides for seminarians. Development of a feminine spirituality and emphasising dedication to the Word of God were also stressed. Church Structures and Practices: Language Use of inclusive social language was requested. Church Structures and Practices: Gender Equality Requests were presented to challenge priests who are prejudiced in their attitudes to women. Church Structures and Practices: Communication and Consultation The following were suggested: allow ongoing discussion about the ordination of women; establish women's advisory bodies to advise the Bishops; seek opinion on key issues within the Church; and publicise women's achievements in the Church. Church Structures and Practices: Decision-making Matters raised were: increase women's involvement in decision-making at diocesan level; increase women's involvement in decision-making at parish level; remove the connection between decision-making and ordination; increase

120 Woman and Man: One in Christ Jesus women's involvement in decision-making in Vatican congregations; and, as an alternative viewpoint, leave decision-making in the hands of the priests. Church Structures and Practices: Leadership The following appointments were suggested: women to major Diocesan leadership groups; as parish pastoral coordinators; as spokespersons for the Church where appropriate; and as leaders of basic ecciesial communities. Church Structures and Practices: Education Education issues raised were as follows: re-educate Bishops and priests on women's issues and women's theology; promote a knowledge of women's history to gain a sense of their identity in the Church; educate Catholics on gender equality and justice; encourage women in catechetical work in government schools; place religious education in the hands of priests and religious; and establish more coeducational Catholic schools. Church Structures and Practices: Theological Education Suggestions included training for the priesthood to involve personal development and counselling, women's issues and women's theology; women's theological work being seen as valid and important in the Church; encouraging theologically qualified women to become professors in seminaries; and re-examining the portrayal of men and women in moral theology. Church Teachings: Priesthood and Ministry The following were included: give women who work in ministries to the sick the power to heal and absolve; permit women to marry the clergy and fulfil the special ministry of a clergyman's wife; and examine the position of women in the early Church as deacons, Eucharistic leaders and their presence at the Last Supper. Church Teachings: Marriage and Family Matters raised were: reconsider the Church's teaching on divorce and remarriage; support the Church's teaching on family planning; revise the Church's teaching on artificial contraception; explain the Church teaching on birth control; and have clergy support the Church's pro-life stance. Professional Service and Employment Suggestions provided were as follows: foster opportunities for using the academic and theological qualifications and experiences of women in the service of the Church; provide appropriate status and remuneration for women in the professional service of the Church; encourage women to assume professional leadership roles in the Church where appropriate; and consider other professional service and employment factors concerned with increasing women's participation.

Written Submissions 121 4.9 Summary of Findings of Written Submissions

4.9.1 Overwhelming Response to the Call for Written Submissions The response throughout Australia to the request for written submissions was overwhelming and represented a significantly greater response than to similar consultations conducted both within the Australian Catholic Church and within the broader society. It should be noted that, for the Australian Parliamentary inquiry into Equal Opportunity and Equal Status for Women in Australia conducted by the House of Representatives Standing Committee on Legal and Constitutional Affairs, 634 submissions were received representing "a vast number of submissions" (Half Way to Equal: Report of the Inquiry into Equal Opportunity and Equal Status for Women in Australia, April 1992). This response is contrasted in the table below with the number of written submissions received by the Bishops' inquiry. The much greater number of letters sent to persons and organisations by the Australian Bishops' inquiry should also be noted.

Australian Parhmentory Inquly Austidon Bishops' Inquisy Approx. 1,500 letters sent to persons Several thousand letters sent to and organisations persons and organisations 634 submissions received 2555 submissions received

This overwhelming response is, in itself, a major finding indicating that the issue of the participation of women in the Catholic Church in Australia is critical and controversial.

4.9.2 Dominant Feelings of Pain and Alienation Overall the feelings expressed in the written submissions were those of pain and of being alienated "in our own Church". As one submission from Sydney said: We, the Leadership team of a large Congregation of religious women, are heartened by the setting up of this Project. . . . Sadly, it is our lived experience that we participate with great dfflculty on the edge of a Church in which we do not feel afrIl sense of belonging. The written submissions tell the experiences of a great number of women who have been forced to leave the Church as a result of resentment and disifiusionment. The lament was not only for the loss of the individual but also for the future of the Church. A strong sense of the urgency for the Church to address the alienation of women was often noted. An eighteen-year-old female university student concluded:

122 Woman and Man: One in Christ Jesus Studies clearly indicate that women make up the majority of the Church's congregation and yeti and a great many of my peers frel that the Church continually alienates women by ignoring their needs and their obvious right to full participation. In a world with increased awareness of women's potential, needs and rights, the Church is sadly behind the times. Women's continued pleas for a modernised Church, more in touch with its congregation; have repeatedly fallen on deaf ears. This has caused much resentment and disillusionment. In some circumstances women feel they have no choice but to walk away from a Church that denies their rights and needs, and to look for other avenues to live out their faith. I believe this trend will continue if the Church does not act fast to implement major changes within the Church and particularly within its hierarchy. Sooner or later the Church is going to have to wake up to the fact that without the support of women there would simply be no Church. . . . In conclusion, I believe in the Catholic Church but strongly feel that changes need to be made.

4.9.3 Greater Participation for Women in the Church Sought The overwhelming response of the written submissions was to seek greater participation for women, in particular: to involve women in decision-making at all levels of the Church; to permit women to be ordained as priests; to reform Church structures to remove gender inequalities and establish a balance of men and women on all Church advisory groups; and to establish other ways to increase women's participation in relation to Church structures and practices, including through the continuing education of the clergy; the inclusion of women in pastoral roles in related aspects of sacramental ministry; and development of processes to deal with sexual abuse in the Church. A minority of the written submissions indicated satisfaction with current ways of participation. Such responses emphasised the traditional roles of men and women in society and in the Church, and concerns about the feminist movement. The importance of women's role in the home was stressed.

4.9.4 Greater Assistance and Support for Women in the Church Requested Greater assistance and support were requested for women to be able to participate more fully and equally in the life of the Church. Only a small minority was satisfied with the current assistance and support offered to women. In general, it was felt that only some assistance and support or hardly any assistance and support were offered to women to participate in the Church. Where assistance was received, the greatest source of the assistance and support came from other women, including support from women religious,

Written Submissions 123 women's groups, and support from the woman's own religious congregation. The clergy was also named as a source of support with special reference to the parish priest. It was noted that some priests and Bishops were supportive and encouraging, although this support varied depending on the priest, parish or diocese. Where encouragement did occur, assistance was offered principally for women to participate in parish lay ministries.

4.9.5 Women Seen as Integral and Central to the Life of the Church That women are integral and central to the very nature and life of the Church was highlighted. Women and men were seen as equal in Baptism and together to form the "Body of Christ". An understanding of the Church as "the People of God" involving "a Discipleship of Equals" was stressed.

4.9.6 Women's Visible Participation in the Liturgy since Vatican II The three major ways women currently participate in the Church which were emphasised concerned women's role in liturgical preparation and their involvement as ministers of the Eucharist and as readers. In the perceptions of women's participation, their more visible participation in the liturgy since Vatican II was seen as most significant.

4.9.7 Women's Participation in the Parish and in the Home The next two major types of participation which were highlighted concerned women's involvement in the parish and in the home. In addition to women's involvement in the liturgy as noted above, the most frequently cited involvement in the parish concerned participation on the parish (pastoral) council followed by participation in service groups, such as the St Vincent de Paul Society, and involvement in other diverse and generous roles important to parish life. Women were also seen to participate in the Church in the context of the home, principally as faith educators and mothers. Much less prominence was given to the role of women as wives and other roles in the home such as care for the sick and elderly.

4.9.8 Other Prominent Areas of Women's Participation Other prominent areas of women's participation included: catechetical and educational roles of women; participation in the CWL; membership of religious congregations where the varied participation of religious sisters in the contemporary Church was stressed; women's involvement in health care.

124 Woman and Man: One in Christ Jesus 4.9.9 Patriarchal and Hierarchical Nature of the Church Seen as the Greatest Barrier to Women's Participation By far the greatest number of barriers to women's participation in the Church identified in the written submissions were related to Church structures and practices, in particular the patriarchal and hierarchical nature of the Church. The patriarchal system was identified as the greatest underlying barrier. It was felt that revision of the patriarchal tradition was required through theological reflection on the experience of women in the Church in the light of the life and mission of Jesus. The hierarchical structure of the Church was frequently discussed in conjunction with the issue of patriarchy and was seen to be oppressive and alienating to women, and also to many men. The negative attitude toward women on the part of some of the clergy, especially parish priests, was also experienced as a significant barrier to women's participation.

4.9.10 Discrimination in the Church on the Basis of Gender Discrimination against women on the basis of gender was discussed as a serious and fundamental barrier to women's participation. The lack of equality of women and their exclusion from some areas of the Church's ministry and governance, sometimes described in terms of the "sin of sexism", were a source of great pain and distress to many women. The gender question was raised in terms of both theology and justice.

4.9.11 Other Barriers Associated with Church Structures and Practices A range of other barriers associated with Church structures and practices were noted, including: lack of role models, especially for young women; failure to identify the changing role of women in society as a "sign of the times"; discrimination against the divorced and remarried; sexual scandals and the refusal of Bishops to listen; inability of the official Church to listen to women's voices; sacramental limitations of women chaplains.

4.9.12 Lack of Participation in Decision-making Processes of the Church The exclusion of women from the decision-making processes of the Church was seen as a most significant barrier to full participation of women and a serious impediment to sound decision-making in the Church. It was strongly felt that women were excluded from decision-making even concerning issues which directly affected them, especially moral teachings on issues such as sexuality, contraception, marriage, divorce and abortion.

Written Submissions 125 4.9.13 Women's Contribution Undervalued Many of the submissions emphasised that women's contributions were neither valued nor acknowledged and spoke of the lack of acknowledgment of women and their work as a barrier to participation. The inability of the male hierarchical Church even to recognise or interpret properly women's experiences was expressed as hurtful and alienating. This alienation of women from the Church and the resulting loss of their talents and service at a time of great need in the Church were highlighted.

4.9.14 Church's Teaching on the Ordination of Women as a Barrier The exclusion of women from ordination was seen as a major obstacle to the full participation of women. Both the Church's teaching on the ordination of women and the ban on its discussion were experienced as significant barriers and aroused strong feelings of alienation and resentment. The exclusion of women on the basis of sex from the ordained ministry was interpreted as a clear sign that women are seen as inferior to men, "second class citizens", not worthy or important enough to be ordained. The exclusion of women from the priesthood was seen as a denial of women's right by Baptism to full participation in the Church, as well as a denial of their gifts and talents in the service of Christ and the Church at a time of great need.

4.9.15 Tradition of Social, Professional and Religious Inferiority Concerning Women A long tradition of social, professional as well as religious inferiority concerning women was experienced as a serious and ongoing barrier. It was felt that the failure of the Church to distinguish cultural norms and the Gospel message has kept women in subservient roles.

4.9.16 Systems and Structures of the Church Not in Touch with the Contemporary Needs and Experience of People A major way in which the Church was perceived as out of touch with the contemporary needs and experience of people was related to its failure even to attempt to understand or appreciate the lives and experience of women. The contrast between the more just and affirming attitude to women of the wider society, including the secular workplace, and the attitude of the Church was frequently interpreted in terms of an issue of social justice. The lack of accountability in Church processes was also named as a way in which the Church is out of touch with sound practices in contemporary Australian life.

4.9.17 Male-dominated Church Culture The male domination of the Church was experienced as another major barrier for women and often linked with the future survival of the Church.

126 Woman and Man: One in Christ Jesus 4.9.18 Other Major Barriers to Women's Participation Other major barriers identified in the written submissions included: entrenched ideas which are resistant to change; the Church's traditional teachings concerning women; decision-making being reserved to clerics; the clergy's fear of women's participation; few opportunities to participate in leadership of the Church; lack of inclusive religious imagery and language; the authoritarian nature of the Church; the lack of inclusive social language; family responsibilities; the current attitude of the superiority of men in our society.

4.9.19 Increasing Women's Involvement in Decision-making at All Levels The request to increase women's involvement in decision-making at an levels was the most frequently-made suggestion to increase women's participation. The need for women to be involved in decision-making and policy formation, particularly on issues which affect women, such as sexuality, contraception and marriage, was emphasised.

4.9.20 Permitting Women to be Ordained Priests There was the strong request for the Church to recognise that women were created in the image of God and that their vocations to the priesthood be welcomed. To achieve such an outcome, it was proposed that the issue of the ordination of women be explored in the broader context of an examination of the nature of ministry and that the question of women's ordination remain open for discussion and further discernment.

4.9.21 Reforming Church Structures to Remove Gender Inequalities and Establishing a Balance of Men and Women on All Church Advisory Groups It was proposed that there is a need to reform Church structures in order to address the imbalance due to the predominantly male leadership. While it was acknowledged that entrenched structures take time to change, it was felt that the Church could act positively by increasing female representation at all its levels, in pastoral, ministerial and administrative areas.

4.9.22 Other Ways to Increase Women's Participation Regarding Church Structures and Practices In relation to Church structures and practices, a number of additional suggestions were made to increase women's participation. Among these, the following three areas were prominent:

Written Submissions 127 providing continuing education of the clergy; opening up some sacramental ministry to women in pastoral roles; developing processes for dealing with sexual abuse.

4.9.23 Reforming Beliefs and Associated Practices That Do Not Promote Equality of Men and Women The complicity of the Church in the promotion of the inequality of men and women was highlighted. It was suggested that there is a need to reform beliefs and associated practices that do not promote equality.

4.9.24 Allowing Women's Talents to Be Fully Utilised It was recommended that women's talents and gifts be utilised more fully in the service of the Church. There were many requests that women in pastoral ministry be authorised to administer the Sacraments of Healing, Anointing and Reconciliation rather than having to call in a priest who has had no relationship with the person requesting the Sacraments. It was also suggested that women's wisdom and experience be utilised in "a more mature understanding of sexuality" for the benefit of the whole Church. Recognition of the diversity of women's experience and strengths which could be offered to the Church and wider community was sought. There were suggestions that a list of Catholic women and their qualifications and skills should be available to the Bishops. It was frequently stated that the large number of women graduates in theology represent such a valuable and untapped resource for the Church. An investigation was recommended of possible ways to allow the education, gifts and faith of such women to be placed at the service of the Church.

4.9.25 Promoting Gender Equality and Opportunities The importance of the promotion of gender equality and equal opportunities, both within the wider society and in the Church, was stressed. It was felt that a policy of no discrimination between men and women in Church leadership would represent "no more than catching up with what is recognised, and indeed lawful, in other fields of human endeavour".

4.9.26 Promoting Opportunities for Women to Participate in Leadership in the Church In conjunction with suggestions to foster the equality of women, it was further proposed that opportunities be provided for women with suitable qualifications and backgrounds to assume positions of leadership at all levels. It was recommended that a range of educational and training opportunities be provided so that leadership positions can be taken up by an informed laity.

128 Woman and Man: One in Christ Jesus 4.9.27 Other Ways to Increase Women's Participation in the Church Other major ways to increase women's participation in the Church included suggestions to: provide access for women to pastoral, religious and/or theological education: encourage women to have a voice in the Church; educate women and men in the vision of shared leadership; recognise women's great contributions to the Church; use inclusive religious imagery and language; allow women to preach; foster respect for women's unique contributions; permit women to be ordained as deacons; increase women's involvement in the parish; set up communication processes within the Church with broad consultation; address Church teachings associated with sexuality and marriage, including the exclusion of many people from the Church on grounds related to sexuality and marriage.

4.9.28 Need for Action to Flow from Research Project The need for action to follow the Research Project was emphasised and requests were made for publication of the results.

4.9.29 Appreciation for the Research Project on the Participation of Women in the Church Appreciation was expressed for the opportunity to be involved in the Research Project and that the Bishops of Australia had undertaken this initiative.

Written Submissions 129

5.1 Background to the Survey The RMG commissioned a series of questions in the Catholic Church Life Survey (CCLS) to investigate the responses of a large national sample of Mass attenders to issues concerning the participation of women in the Catholic Church in Australia. The CCLS, a pastoral research project of the ACBC, was developed from and conducted in association with the National Church Life Survey (NCLS), a project of the Uniting Church Board of Mission in New South Wales and the Anglican Diocese of Sydney. The NCLS involved over 300,000 church attenders from more than 20 Anglican and Protestant denominations. The CCLS was constructed so as to include a sample that would adequately represent statistically urban and rural parishes from each of Australia's 28 territorial dioceses. This sample incorporated 286 parishes - 281 of which actually took part - and resulted in about 101,000 people participating in the Survey. Another 116 parishes accepted a general invitation to participate in the Survey and receive a report on parish life but, as they were not part of the statistical sample, responses from attenders in those parishes are not presented in this analysis. Appendix 7 provides further information on the sample design. The Survey was conducted in November 1996. Every attender aged 15 years and over at all Masses in participating parishes on a particular Sunday was requested to complete a questionnaire. In most parishes, the Survey took place during the time normally reserved for the homily but in others it was completed before the begiiming of Mass or at the end of Mass. Most people needed about 20 minutes to complete the questionnaire.

The Catholic Church Life Survey 131 The CCLS sought data on many areas of contemporary Church life, including parish life and vitality, the religious experience of Mass attenders, attitudes to Catholic education, the experiences of new Catholics initiated according to the Rite of Christian Initiation of Adults, and several other matters. It also carried questions commissioned by twenty Catholic organisations, agencies, commissions and groups, including the RMG. In order to investigate all these areas without subjecting respondents to an impossibly long questionnaire, twenty different versions of the questionnaire were prepared. The questionnaire dealing with parish life (Questionnaire A) was distributed to 67 percent of attenders aged 15 years and over in each parish: this large sample was necessary to enable individual reports on each parish to be prepared. The other 33 percent of attenders in each parish received, at random, one of the other versions. Prior to being dispatched to parishes, questionnaires were packed in such a way that the version received by any particular attender was entirely a matter of chance. All versions of the questionnaire required respondents to circle a number beside their preferred response options: there was no opportunity to write in additional details. Questionnaire A was made available in six languages other than English: Croatian, Italian, Polish, Spanish, Vietnamese and, for attenders in Ukrainian Rite parishes, Ukrainian. All other questionnaires, were available in English only. The questions commissioned by the RMG appeared in Questionnaire H, which was completed by 4,457 people. An outline of the twenty different questionnaire types, showing their major topics and distribution, can be found in Appendix 8. Questionnaire H contained the following sections:

About you This section included demographic items such (Questions 1-12) as age, gender, marital status, birthplace, highest educational qualification, occupation and religion. You and your parish Items about Mass attendance, involvement in (Questions 13-19) parish life and satisfaction with the parish were included here. About faith Items about faith formation, private devotional (Questions 20-28) activities, Catholic beliefs, attitudes to religious vocations and attitudes to the teaching authority of the Church were in this section. Your involvement This section contained items about involvement in the Church in Catholic organisations and the four key (Questions 29-51) questions that he at the heart of the Participation of Women in the Church Research Project.

132 Woman and Man: One in Christ Jesus A copy of Questionnaire H is included in Appendix 9. The items used to explore the four key questions were developed after an extensive trialling process over a period of fifteen months. Items on demographic characteristics, parish involvement and attitudes to Church authority were also included to enable the RMG to be appropriately informed about those completing the questionnaire and to analyse how different groups of attenders responded to the items concerning the participation of women. Many of these latter items were common to other versions of the questionnaire, meaning that respondents to Questionnaire H could be compared to respondents to other questionnaires. Not all the items in Questionnaire H are considered in this Report. Note on the Analysis The sample is statistically representative of all Catholic Church attenders (and of all parishes) in Australia. That is, findings based on the sample can, with appropriate limitations, be claimed to apply with a high degree of accuracy to the whole Church in Australia. In the preparation of this Chapter, statistical formulae have been applied to the data to ensure correct weighting (that is, representation appropriate to its size) of each urban and rural stratum and of each diocese. With the exception of the weighting procedure, complex statistical techniques have not been used in the preparation of this Chapter. Rather, attempts have been made to ensure that the data are presented and discussed in a way readily understood by a non-specialist audience. Confidence in the reliability of the data rests on the extremely high degree of correspondence between this sub-sample and the much larger sample of attenders who took part in the CCLS as a whole, a sample designed after much consultation with the Monash University Statistical Consultancy Service. Throughout the Chapter conclusions are only drawn when there is a very marked result or a very noticeable trend. Note on the Tables Most tables refer to single items in the questionnaire, and include all respondents, so that each column of percentages adds to 100. Most tables also include the total number of people (shown as 'N = ...') who responded to that item. Any departure from these features is noted in individual tables. The structure of the remainder of this Chapter is as follows:

5.2 A Profile of Questionnaire H Respondents 5.2.1 Demographic Characteristics 5.2.2 Parish Involvement 5.2.3 Acceptance of Church Authority

The Catholic Church Life Survey 133 5.3 The Participation of Women in the Church: The Four Key Questions 5.3.1 Key Question 1: What are various ways in which women participate in the Catholic Church in Australia? 5.3.2 Key Question 2: What assistance and support are currently offered to women to participate in the Church? 5.3.3 Key Question 3: What are barriers to women's participation in the Church? 5.3.4 Key Question 4: What are some ways in which women's participation can be increased?

5.4 Summary of Major Findings 5.4.1 Overview of the Profile of Questionnaire H Respondents 5.4.2 Key Question 1 5.4.3 Key Question 2 5.4.4 Key Question 3 5.4.5 Key Question 4 5.4.6 Final Observations

5.2 A Froffle of Questionnaire H Respondents

5.2.1 Demographic Characteristics The analysis of the data from Questionnaire H begins with a demographic description of the respondents. This description not only enables key demographic features of the sample to be identified but also provides a background against which responses to other items in the questionnaire can be considered. As well, it enables comparisons to be made between the Questionnaire H sample and the much larger sample of all CCLS participants and the Catholic population as a whole.

134 Woman and Man: One in Christ Jesus Geographic Distribution Questionnaire H was completed by a sample of 4,457 Mass attenders of whom 97 percent were Catholic. As Table 5.1 shows, respondents came from every diocese.

Table 5.1: Respondents in Each Diocese

Gender Number of sample Not All Diocese parishes Females Males staled respondents

Adelaide 11 102 75 17 194 Armidale 8 64 32 7 103 Ballarat 9 47 34 2 83 Bathurst 8 32 21 6 59 Brisbane 17 185 99 18 302 Broken Bay 7 122 73 6 201 Broome 7 10 3 0 13 Bunbury 8 73 36 13 122 Cairns 8 27 14 1 42 Canberra and Goulburn 9 96 52 6 154 Darwin 8 52 26 2 80 Geraldton 8 24 14 4 42 Hobart 8 61 28 4 93 Lismore 7 85 60 10 155 Maitland-Newcastle 9 48 36 2 86 Melbourne 34 472 301 51 824 Parramatta 8 106 78 9 193 Perth 15 110 74 5 189 Port Pine 9 51 21 12 84 Rockhampton 8 83 52 7 142 Sale 8 89 53 5 147 Sandhurst 8 85 62 14 161 Sydney 21 252 144 47 443 Toowoomba 8 49 26 6 81 Townsville 8 60 53 5 118 WaggaWagga 8 44 17 7 68 Wilcannia-Forbes 6 42 28 10 80 Wollongong 8 125 65 8 198

Total 281 2,596 1,577 284 4,457

The Catholic Church Life Survey 135 Age and Gender (Questionnaire Items I and 2) Just under a fifth of the sample (19 percent) were aged 15 to 34 years, another 55 percent were aged 35 to 64, and a little over a quarter (26 percent) were aged 65 or more. The median age was 52 years. Women made up 62 percent of the sample and men 38 percent. As Figure 5.1 shows, women outnumbered men in all age groups, although only marginally in the youngest and oldest groups.

Figure 5.1: Age and Gender Profile

15-24 25-34 35-44 45-54 55-64 65-74 75-84 85-99 Age group (years)

Marital Status and Spouse's Religion (Items 3 and 10) Sixty-three percent of the respondents answering Questionnaire H were in their first marriage, and a further 20 percent had never married. Almost 10 percent had been widowed, and nearly 7 percent were currently separated or divorced, or re-married after divorce. Fewer than 1 percent were in de facto relationships. Table 5.2 and Figure 5.2 show how marital stat-us varies according to age and gender. More than a quarter (29 percent) of women aged 60 and over were widows at the time of the survey.

136 Woman and Man: One in Christ Jesus Table 5.2: Marital Status by Age

Gender and age (years) Females Males Females Males Females Males All 15-39 15-39 40-59 40-59 60 & over 60 & over respondents Marital Status (%) (%) (%) (%) (%) 1%) (N=4,299)

Never married 44.2 64.1 7.9 9.7 11.2 6.9 20.4 In first marriage 50.3 32.9 77.9 78.9 51.9 75.8 62.8 De facto relationship 0.7 1.7 0.6 1.1 0.5 0.7 Separated not divorced 1.0 0.2 2.2 1.4 1.3 1.1 1.5 Divorced not remarried 2.2 1.2 4.2 3.5 4.1 1.3 3.0 Divorced and remarried 1.6 3.2 4.2 1.3 2.0 2.1 Widowed not remarried 3.1 0.4 28.9 8.7 8.3 Widowed and remarried 0.8 0.7 1.3 3.6 1.1

Total 100 100 100 100 100 100 100

Figure 5.2: Marital Status

IM Widowed or widowed & remarried In 1st marriage (md. defacto) No. of respondents 13 Separated, divorced or divorced & remarried D Never married 1200

1000

BOO

600

400

200

ft

Females Males Females Males Females Males 15-39 15-39 40-59 40-59 60 + 60 + Age and gender groups

Eighty-two percent of respondents with spouses gave the denomination of their spouse as Catholic, while 7 percent were married to Anglicans. Almost all the rest were married to Christians of other denominations, except for 4 percent who said their spouses had no religion.

The Catholic Church Life Survey 137 Households (Item 11) Almost half (48 percent) of respondents lived in households made up of two parents with children, another 5 percent lived in one-parent households, and 25 percent lived in households made up of couples with no children living at home. Thirteen percent of respondents lived alone and 9 percent lived with other adults.

Birthplace (Item 4) The ethnic diversity of Mass attenders in Australia was reflected in the fact that only a little over half (53 percent) of the respondents to Questionnaire H were born in Australia of Australian-born parents, while another 7 percent of Australian-born respondents had both parents born in non-English-speaking countries. Thirty percent of respondents were born overseas, including 24 percent who were born in non-English-speaking countries.

Education (Items 5-7) Nineteen percent of respondents had bachelor's or higher level degrees but 36 percent had never completed secondary school, a consequence of the high proportion of respondents aged over 60. Another quarter (26 percent) had completed their secondary schooling. Table 5.3 clearly shows that younger respondents had completed many more years of formal education than their older counterparts. For example, primary schooling was the only formal education received by more than a fifth of women (22 percent) and about one in six men (17 percent) aged 60 and over (although it should be noted that for this age group, primary school often extended to what is now regarded as the second year of secondary school). In contrast, fewer than 1 percent of women and men under 40 had only this level of education. More than a quarter of these younger women (29 percent) and men (26 percent) had bachelor's degrees or higher qualifications. Seventy-four percent of respondents received their primary schooling at Catholic schools and, of those who went to secondary school, 75 percent attended (or now attend) Catholic secondary schools. Most of the inst attended government schools; only 3 percent went to a non-Catholic private secondary school, with even fewer attending a non-Catholic private primary school.

Occupation (Item 9) One quarter of respondents (26 percent) gave "retired" as their current occupation, and a further 19 percent said their main job was "home duties/family responsibilities". About 10 percent of respondents worked as clerical and secretarial workers or in similar occupations. The three groups

138 Woman and Man: One in Christ Jesus

Table 5.3: Highest Educational Qualification

Gender and age (years) Females Was Females Was Females Moles NI Hig)iesl educational 15-39 15-39 40-59 40-59 60 & over 60 & over respondents qualification (%) (%) (%) (%) (%) (%) (N=4,295)

Primaly schooling 0.6 0.5 5.1 3.9 22.4 17.2 9.5 Some secondary schooling 19.9 26.4 27.3 16.8 35.7 23.3 26.0 Completed secondary school 34.3 27.8 26.7 23.2 24.3 17.5 25.5 Trade certificate 5.7 11.2 4.2 16.0 2.9 18.4 8.8 Diploma or associate diploma 11.0 8.6 14.6 11.4 8.2 11.9 10.9 Bachelor degree from a university or equivalent 21.4 19.2 13.4 17.4 3.2 7.6 12.8 Postgraduate degree or diploma 7.1 6.3 8.7 11.4 3.2 4.0 6.5

Total - 100 100 100 100 100 100 100

"senior manager or administrator", "school teacher, artist", and "farm owner, small business owner" each accounted for about 5 or 6 percent of respondents, while blue collar workers accounted for about 8 percent. Among respondents aged 60 and over, 80 percent of men and 58 percent of women were retired; another 34 percent of women in this age group were involved in home duties or family responsibilities.

Table 5.4: Current Occupation by Age

Age Current occupation most kke 15-49 50 & over AN respondents thefolowing 1%) 1%) (N=4,251)

Senior manager or administrator 11.0 3.9 6.5 Farm owner, small business owner 5.7 4.5 4.7 Doctor, lawyer, scientist, engineer, lecturer 6.1 2.5 3.8 School teacher, artist 9.4 2.8 5.3 Technician, registered nurse, police officer 6.3 1.6 3.3 Tradesperson, skilled craftsperson, hairdresser 5.3 2.5 3.7 Salesperson, enrolled nurse, waiter 6.1 2.1 3.6 Clerical worker, secretary, teacher's aide 17.7 5.8 10.1 Truck driver, machine operator 1.1 0.9 0.9

The Catholic Church Lfe Survey 139 Labourer, factory or farm hand 4.5 1.6 2.8 Retired 0.4 48.6 26.1 Home duties, family responsibilities 18.7 21.1 18.9 Student 4.6 0.2 7.9 Currently unemployed 3.1 1.9 2.5

Total 100 100 100

Table 5.5: Current Occupation by Gender

Gdur Feniak Mole Current oupulion most hke the folowing (%) (%)

Senior manager or administrator 4.0 10.7 Farm owner, small business owner 2.7 7.6 Doctor, lawyer, scientist, engineer, lecturer 1.9 7.2 School teacher, artist 6.8 3.4 Technician, registered nurse, police officer 3.7 2.7 Tradesperson, skilled craftsperson, hairdresser 1.1 7.6 Salesperson, enrolled nurse, waiter 4.3 3.0 Clerical worker, secretary, teacher's aide 13.1 6.0 Truck driver, machine operator 0.1 2.3 Labourer, factory or farm hand 1.6 4.5 Retired 22.0 30.9 Home duties, family responsibilities 29.8 0.8 Student 6.8 10.2 Currently unemployed 2.1 3.1

Total 100 100

Summary of Demographic Characteristics In terms of its demographic characteristics, the sample of Mass attenders who completed Questionnaire H was very much like the larger sample of over 100,000 Mass attenders who took part in the CCLS. However, there are many differences between the CCLS samples and the picture of the Catholic population in general which emerged from the 1996 Australian Census. The similarities of the Questionnaire H sample to the full CCLS sample, and the differences between the two CCLS samples and the general Catholic population of the same age range, are illustrated in Table 5.6.

140 Woman and Man: One in Christ Jesus Table 5.6: Comparison of Demographic Characteristics of Questionnaire H Sample, Entire CCLS Sample and Catholic Population

Questionnaire H Entire CCLS Australian Census (N=4,457) (N=1 01,658) (N3,693,123) Attenders aged Attenders aged Catholics aged Demographic characteristics 15 and over 15 and over 15 and over

% aged l5-34 19 19 40 % aged 35-64 55 55 46 %aged 65 and over 26 26 14 Median age (years) 52 52 38 % females 62 61 52 % never married 20 19 32 % currently widowed 8 9 6 % currently separated or divorced 5 4 9 % born in Australia 70 71 71 % born overseas in English- speaking countries 6 7 6 % born overseas in non-English- speaking countries 24 22 23 % with bachelor degree or higher qualification 19 19 10

Table 5.6 demonstrates that, based on the evidence of a range of demographic characteristics, respondents to Questionnaire H are representative of CCLS respondents generally and, therefore, of all Mass attenders in Australia. However, there are some marked differences between Mass attenders and the Catholic population in general, with Mass attenders having a considerably older profile and a smaller proportion of males. By comparison with their proportions among Catholics in general, widows are over-represented among Mass attenders, whereas people who are currently separated and divorced tend to be under-represented. Mass attenders are about twice as likely to hold a bachelor's degree or higher qualification as Catholics generally. There was a high degree of correspondence between the proportions of people born in Australia, in overseas English-speaking countries and in non-English- speaking countries. This result is a little surprising, given that the CCLS was conducted only in parishes and not in any migrant Mass centres, and that attenders who had arrived in Australia in recent years from non-English-speaking countries would be more likely, on the grounds of language difficulty, not to complete a questionnaire. It is probable that closer analysis will show that some birthplaces were better represented than others, depending on the Mass-going traditions of various ethnic groups and on the availabifity of Masses in their languages.

The Catholic Church Life Survey 141 5.2.2 Parish Involvement (Items 13-19) Questionnaire H included a series of questions about Mass attendance and involvement in the parish. Respondents to Questionnaire H displayed the same high levels of Mass attendance as attenders generally, with 88 percent attending Mass at least once per week. Another 7 percent attend Mass two or three limes per month. Frequency of Mass attendance varies considerably with age: 78 percent of respondents aged 15-39 go to Mass every week or more often, compared with 89 percent of those aged in their forties and fifties and 95 percent of those aged 60 or more. Among this older age group, 30 percent of women and 23 percent of men go to Mass more than once a week. In younger age groups, men and women were equally as likely to be frequent attenders.

Table 5.7: Involvement in Parish Activities

Outreach activities Do you regularly take part in any parish activities reachiag out to people outside the parish community (e.g. community service, welfare, social justice and evangelisation)? (Circle ONE only) Percent Yes, in community service/welfare/social justice activities 15.9 Yes, in evangelisation activities 4.4 Yes, in both of the above 4.0 No, lam not regularly involved 62.6 No, we don't have any such activities 13:1 Total (N=4,106) 100 Roles in parish Do you perform any of the following roles in this parish? (Circle ONE only) Member of the parish council or similar leadership group, or other committee 4.5 Catechist, sacrament preparation team, RCIA team or group leadership role 6.2 Both of the above 1.3 A ministoy or leadership role not mentioned above 10.1 I do not have any particular ministry or leadership role ZZ, Total (N=3,894) 100 Pastoral activities Are you currently involved here in any of these ways? (Circle ONE only) Special minister of communion, reader or member of a music group or liturgy group 15.9 In groups which help parishioners e.g. bereavement support, family support and visiting the sick 5.0 Both of the above 1.9 No, I am not currently involved in these ways ZZZ Total (N=3,979) 100

142 Woman and Man: One in Christ Jesus Parish groups Do you regularly take part in any group activities in this parish? (Cir(le ONE only) Yes, in groups meeting for prayer, scripture or faith discussion, or adult faith education 10.5 Yes, in social or youth groups or clubs 6.6 Yes, in both of the above 1.8 No, I am not regularly involved 66.3 No, we have no such groups 148 Total (N=4,010) 100

The extent of respondents' involvement in parish activities was explored using the four items shown in Table 5.7. The most common types of activities were those involving outreach in the form of community service, community welfare and social justice activities (20 percent), liturgical and musical involvement (18 percent), and prayer, scripture or adult faith education groups (12 percent). However, 60 percent of respondents were not involved in any of the ways mentioned in Table 5.7. This pattern of parish participation closely resembles that of the entire CCLS sample. There is further discussion of these parish involvement results in Section 5.3.1 on Key Question 1. Despite the overall lack of involvement in parish life, about three-fifths of respondents felt a strong sense of belonging to their parish, with 32 percent reporting a strong and growing sense of belonging and an additional 27 percent saying their sense of belonging was about the same as it had been twelve months earlier. Sixteen percent said they did not have a strong sense of belonging but were happy to stay on the fringe, while only 4 percent expressed regret that they did not yet experience that strong sense. Ten percent said they had a strong sense of belonging, but not as strong as it had been. Just over 65 percent expressed agreement with the statement that "my spiritual needs are being adequately met in this parish", while another 19 percent neither agreed nor disagreed and only 16 percent expressed disagreement.

5.2.3 Acceptance of Church Authority (Items 24 and 25) Questionnaire H asked respondents whether they accepted the authority of the Church to teach that "certain doctrines of faith and morals are essential to faith, and are true, and to be believed by all Catholics". Forty-seven percent said they accepted this authority with no difficulty, while only 6 percent said "No". Once again, the response pattern of Questionnaire H respondents was very similar to that of the other 60,000 or so attenders who responded to this item in other CCLS questionnaires. The very next item related to a specific issue of Church teaching: "Do you accept the Catholic teaching that women cannot be ordained priests?" In response to this

The Catholic Church Life Survey 143 item, which appeared only in Questionnaire H, more than a quarter (27 percent) said "No", although the proportion saying "Yes, with no difficulty" fell only a little, to 42 percent. The very different response patterns for the general question and the specific issue are shown in Figure 5.3 and also in Tables 5.8 and 5.9. The level of acceptance without difficulty of the Church's teaching authority was highest for respondents aged 60 and over. In this age group, the patterns of men's and women's responses were very similar. In younger age groups, however, where levels of "acceptance with no difficulty" were much lower, women were considerably less likely than men to accept that authority with no difficulty. Although the proportion of respondents in the younger age groups rejecting the Church's teaching authority was higher than the corresponding figure for older respondents, it was not particularly high, reaching almost 9 percent for females aged 15 to 39. It is, in fact, the high proportions of older respondents accepting the Church's teaching authority with no difficulty that is responsible for the difference in the "accept with no difficulty" scores for these two items. Among attenders aged under 60, there is very little difference in the proportions accepting with no difficulty the general teaching authority and the teaching on the ordination of women. As with the teaching authority in general, among respondents aged under 60, women are somewhat less likely than men to accept the teaching on women's ordination with no difficulty.

Figure 5.3: Comparison of Responses to Items about acceptance of the Church's Teaching Authority and the Teaching on the Ordination of Women Percent 50

EM Acceptance of Church's teaching authority 40

U Acceptance of teaching on women's ordination 30

20

10

0

Yes, with no Yes, with Yes, with No Don't know difficulty some difficulty great difficulty 144 Woman and Man: One in Christ Jesus Younger adults are most likely to reject the teaching on the ordination of women (34 percent of women and 28 percent of men aged 15 to 39), but these figures are only marginally higher than for women and men in their 40s and 50s. What is particularly noticeable is the quite high proportion of older respondents who also reject this teaching -20 percent of women and 23 percent of men aged 60 or more. This contrasts sharply with the fact that only 3 percent of this age group do not accept the Church's teaching authority in general.

Table 5.8: Acceptance of Church's Teaching Authority

Gender and age (years)

Females Males Females Males Females Males Al Acceptance of thurdi's 15-39 15-39 40-59 40-59 60 & over 60 & over respondents teaching authority (%) (%) (%) (%) 1%) 1%) (N=4,205) Yes, with no difficulty 33.0 38.3 38.4 47.1 60.7 61.8 47.0 Yes, with some difficulty 44.8 37.8 43.8 40.0 30.1 28.1 37.5 Yes, with great difficulty 6.9 9.0 8.5 4.6 4.8 5.2 6.5 No 8.8 7.8 7.6 6.7 2.9 3.0 6.1 Don't know 6.5 7.1 1.6 1.6 1.5 1.9 2.9

Total 100 100 100 100 100 100 100

Table 5.9: Acceptance of the Teaching on Ordination of Women

Gender and age (years)

Females Males Females Was Females Males Al Acceptance of teaching 15-39 15-39 40-59 40-59 60 & over 60 & over respondents onwomen'sornatien (%) (%) 1%) (%) 1%) 1%) (N=4,228) Yes, with no difficulty 31.5 39.1 39.3 43.1 53.1 50.7 42.9 Yes, with some difficulty 18.1 14.5 17.6 17.9 15.3 16.3 16.8 Yes, with great difficulty 9.9 9.4 8.4 7.1 5.0 5.8 7.5 No 3.4.3 28.0 30.0 27.3 19.8 22.8 26.8 Don't know 6.3 8.9 4.7 4.6 6.7 4.3 6.0

Total 100 100 100 100 100 100 100

Respondents' attitudes to these issues of Church authority were also related to their frequency of Mass attendance and their level of education. Whereas 49 percent of respondents who attend Mass at least once a week accept with no difficulty the Church's authority to teach and 5 percent do not accept it, only 28 percent of respondents who go to Mass less than once a week accept it with no difficulty and 16 percent reject it. A similar contrast is evident in relation to the Church's teaching on the ordination of women. Forty-five percent of frequent attenders - those who go

The Catholic Church Lfe Survey 145 to Mass every week or more often - accept it with no difficulty and 25 percent reject it. On the other hand, only 29 percent of less frequent attenders accept it and 43 percent reject it. Because level of education is so closely related to age (see Section 5.2.1), it is best to consider the effect of level of education on the acceptance of Church authority by looking at individual age groups and thereby minirnising effects due to age. In every age group from the 20s to the 60s, respondents with a bachelor's degree or higher qualification were less likely than those without degrees to accept with no difficulty both the Church's authority to teach on matters of faith and morals and the teaching that women cannot be ordained priests. They were also more likely to reject both (respondents aged under 20 and 70 or over were not included in this analysis of education because there were very few with degrees). The differences between the better educated and less well educated groups were substantial for all ages. Responses for those in their SOs, where the greatest contrasts could be seen, are shown in Table 5.10.

Table 5.10: Acceptance of the Church's Teaching Authority and the Teaching on the Ordination of Women by Respondents aged 50-59 Highest educational qualification No degree Bachelor's degree or higher Al respondents h.ccepience of Church's teaching authority (N=758) (%) (%) aged 50-59

Yes, with no difficulty 484 31.0 45.5 No 3.2 17.5 5.5

Acceptance of teaching on women's ordination (N=759)

Yes, with no difficulty 52.6 20.3 46.9 No 20.5 45.3 24.6

Note: In order to illustrate the contrast between respondents with degrees and those with no degree, Table 5.10 includes only two responses to these items: "Yes, with no difficulty" and "No".

5.3 The Participation of Women in the Church: The Four Key Questions 5.3.1 Key Question 1: What are ways in which women participate in the Catholic Church in Australia? (Items 13-17, 29-30) In relation to Key Question 1, the questionnaire asked respondents about a number of ways in which they participate in the Church. Naturally, the

146 Woman and Man: One in Christ Jesus questionnaire could not list all possible forms of participation, but it did confirm that respondents' participation in the Church covers areas such as those listed in Table 5.11.

Table 5.11: Participation in Church Activities

Gender Females Mdes Pacticipationin Church octivihes (%) 1%) Percentage of women and men who Attend Mass weekly or more often 88.4 87.6 Take part in prayer and scripture groups, or adult faith education 13.7 9.8 Take part in social or youth groups 8.8 7.6 Are members of parish councils or other committees 6.9 3.7 Are catechists, members of sacrament preparation teams or group leaders 6.8 8.6 Take part in community service/social welfare/ social justice activities 20.0 18.9 Take part in evangelisation activities 8.6 7.5 Are special ministers of communion, readers or members of music or liturgy groups 19.0 16.7 Are involved in visitation, bereavement ministry, family ministry, etc. 7.4 5.3 Are volunteers in a Catholic school 14.8 9.7 Are volunteers in a local parish 17.5 15.6 Are volunteers in Catholic health/social welfare organisations 2.9 3.9 Are volunteers in Diocesan or national Church organisations 1.5 1.5 Are volunteers in ecumenical projects 2.5 1.4 Are volunteers in other Catholic organisations 6.7 8.2 Are employed in a Catholic school 5.8 3.0 Are employed in a local parish 2.0 1.9 Are employed in Catholic health/social welfare organisations 1.1 0.3 Are employed in Diocesan or national Church organisations 0.4 0.8 Are employed in ecumenical projects 1.5 0.3 Are employed in other Catholic organisations 1.3 1.2 Note: Columns do not add to 100 as Table 5.11 was compiled from several different questionnaire items.

The Catholic Church Lfe Survey 147 In virtually all of these fields of activity, a higher proportion of women than men is involved, sometimes by a considerable margin, as in the case of prayer and scripture groups and voluntary involvement in Catholic schools. In those cases where men have a higher level of involvement than women, the differences are quite small. Questionnaire H also demonstrated the important role that women play in the Church as mothers. Seventy-four percent said their mother was one of the three most significant people to show them what faith was about. The importance of the family in developing faith is also illustrated by two items from Questionnaire A on speaking to children about faith and family prayer. Thirty-one percent of the 36,700 attenders with children living at home said they often speak to their children about the Catholic faith, another 49 percent said they occasionally do so, and only 5 percent said they never do. Although women and men are equally likely to speak to their children about the faith occasionally, women are considerably more likely than men to speak to them about the faith often (36 percent compared to 24 percent). A quarter (26 percent) of Mass attenders with children living at home pray together with their families once a week or more often, including 14 percent who pray with their families most days. Another 22 percent pray with their families occasionally, although 51 percent never pray as a family.

5.3.2 Key Question 2: What assistance and support are currently offered to women to participate in the Church? (Items 31, 35-41) This key question was explored in the questionnaire by one item about the extent of support in general, and also by a series of seven items about participation in specific areas of Church life. This series is reproduced in Table 5.12. In response to the question "When you have accepted responsibility for doing something in the parish or the wider Church, have you been given sufficient practical assistance and encouragement?", 35 percent of respondents said they had received all they needed, while 52 percent said that they had not accepted any responsibility like this. Only small numbers were not satisfied with the assistance they received, with 5 percent saying they received too little support to enable them to carry out the responsibility properly, 4 percent reporting that they received sufficient support from the leaders but not from the people and a further 4 percent reporting that there was insufficient support from the leaders although the people supported them. Of the 48 percent who had accepted a responsibility of this type, almost three-quarters were satisfied with the level of assistance and encouragement they received. Men and women differed little in their responses to this question. The response pattern for each item about specific areas of Church life was quite similar. In each case, between 62 percent and 70 percent indicated that

148 Woman and Man: One in Christ Jesus

they did not participate (with 45 percent replying that they did not participate in any of these ways), while between 19 percent and 29 percent indicated that they had received some or a lot of assistance. Respondents reported the highest levels of assistance with educating children in faith (29 percent received some or a lot of assistance) and educating themselves in theology (26 percent) and lowest levels regarding social action and social justice activities (19 percent), in undertaking leadership roles (20 percent) and decision-making (21 percent). The proportion reporting that they had received no assistance ranged from 7 percent for participation in parish lay ministries to 13 percent for sharing in decision-making.

Table 5.12: Assistance and Encouragement to Participate in Various Areas of Church Life

I don'tpartidpate Hardly any Some A lot of in this way assistance assistance assistance Yhat prathcal assistance and encouragenient have you been given by the Church to participate FM F M FM F M in the following areas of Church life? (%) 1%) (%) (%) (%) (%) 1%) (%)

In care-giving roles in the community or workplace 67.7 68.7 8.0 7.7 16.6 16.2 7.7 7.4 In parish lay ministries 70.3 68.0 6.0 7.4 12.3 14.5 11.5 10.1 In educating children or adults in faith 61.1 68.8 6.8 7.5 17.1 14.2 15.1 9.6 ln educating yourselfintheology 61.8 62.0 11.3 13.6 18.5 15.9 8.4 8.5 In social action/justice activities 71.1 66.5 11.1 11.8 13.1 16.0 4.8 5.7 In sharing in decision-making 67.9 64.3 11.0 13.9 15.0 15.3 6.1 6.5 In undertaking leadership roles 72.5 67.0 8.4 11.1 12.3 14.5 6.7 7.3

Note 1: N (Number of respondents) for each item varied from 3,024 to 3,256. Note 2: As each line of figures above refers to a separate item, column percentages do not add to 100. Instead, percentages across rows add to 100 for females and 100 for males.

There was little difference in the responses of men and women in relation to care-giving roles, parish lay ministries or self-education in theology. In the areas of sharing in decision-making, undertaking leadership roles and participating in social action, however, women were a little more likely than men to say that they did not participate, whereas men were considerably more likely than women to say they did not participate in educating children or adults in faith. Considering only those respondents who said they do participate in one or more of these areas of Church life, the percentage saying they received "hardly any assistance" or "some assistance" ranged from 44 percent in relation to

The Catholic Church Life Survey 149 educating in faith to 57 percent for social action/social justice activities. It seems reasonable to interpret "hardly any assistance" and "some assistance" as expressions of dissatisfaction, and to assume that people would not express dissatisfaction if they had not sought assistance or felt the need for encouragement in taking up one of the seven activities listed.

5.3.3 Key Question 3: What are barriers to women's participation in the Church? (Items 32-34,42-50) Of all the key questions, Question 3 received the most thorough investigation in the questionnaire, with several items devoted to it. Item 32: In the last five years, have there been occasions when you felt unwelcome in the Church? Only 12 percent of respondents replied in the affirmative to this question. That is, 88 percent of all respondents said they had never felt unwelcome in the Church in the last five years. Only about 1 percent of women (and only six men) said they had felt unwelcome because of their gender; three-fifths of these were in the 40 to 59 age group. Numbers rather than percentages of respondents have been used in Table 5.13 to draw attention to the fact that most options were chosen by very few individuals.

Table 5.13: Respondents' Experience of Feeling Unwelcome in the Church in the Last Five Years

Al respondents (Number) Have you fe(t unwekome in the Church? (N=4,048)

Yes, because of my gender 34 Yes, because I was divorced or separated 29 Yes, because I had re-married without an annulment 24 Yes, because I had married outside the Church 25 Yes, because I was in a de facto relationship 18 Yes, because of my appearance 46 Yes, because I don't speak English well 19 Yes, because I'm not part of the "in-group" 165 Yes, for some other reason 243 No, I have never felt unwelcome in the Church 3,561 Total responses 4,164

Note: Number of responses exceeds number of respondents because respondents could choose all applicable options.

150 Woman and Man: One in Christ Jesus Of those who had felt unwelcome in the Church, the largest group (44 percent) said it was for a reason not listed among the options, while 30 percent said they felt unwelcome because they were not part of the "in-group". Those who felt unwelcome because of their gender accounted for 9 percent of all those who had felt unwelcome, the same percentage as had felt unwelcome because of their appearance. Figure 5.4 illustrates the relative frequency of reasons for feeling unwelcome among those who have at some time felt unwelcome.

Figure 5.4: Reasons for Feeling Unwelcome Percent E Females D Males 60

40

20

Gender Divorced! Re-married Married lade facto Appear- Don't speak Not part of Other separated without outside relationship once English well "in-group" reason annulment Church Note: Figure 5.4 includes only those who have felt unwelcome (N=487).

Item 33: If you felt unwelcome in the Church, what was the effect on your level of participation? As indicated above, only a small proportion of respondents indicated that they had felt unwelcome in the Church. Of these, just over half said their experience of feeling unwelcome had no effect on their level of participation, one-third said that it resulted in their participating less fully and the remainder (13 percent) said it made them more determined to participate fuliy. There was virtually no difference between men and women on this issue, nor was there much difference across age groups, except that respondents aged under 30 were a little more likely than older respondents to say they participated less as a result (Table 5.14).

The Catholic Church Life Survey 151 Table 5.14: Effect of Feeling Unwelcome on Participation

Respondents Effect of feeling unwelcome on participation (N=567)

It had no effect on my level of participation in Church life 53.3 It made me more determined to participate fully in Church life 13.3 As a result I now participate less fully in Church life 33.4

Total 100

Note: Table 5.14 includes only those respondents who have felt unwelcome in the Church. Item 34: Is there any activity or role that you would like to undertake in the Church which is made difficult or impossible for you by Church teachings or policies? (Circle UP TO TWO) More than four-fifths of respondents (82 percent) chose "None of the above", indicating that there were no Church activities or roles they would like to undertake but felt prevented from doing so by Church teachings or policies (Table 5.15). Eight percent said they would like a greater say in decision- making, 4 percent would like a more prominent role in the Mass, and 3 percent said the ordained priesthood was closed to them by Church teachings or policies. Small proportions of both men (4 percent) and women (3 percent) regretted that they could not be ordained. Just over a quarter (27 percent) of respondents who were currently divorced or who had at some time been divorced said they would like to undertake roles or activities from which Church teachings or policies exclude them.

Table 5.15: Roles Made Difficult or Impossible by Church Teachings or Policies

Gender Roles made difficult or impossible by Female Male All respondents Church teachings or policies 1%) 1%) (N=3,890)

The ordained priesthood 2.8 3.8 3.2 A more prominent role in the Mass 3.6 3.7 3.9 A greater say in decision-making 7.7 9.1 8.3 Some other activity or role not mentioned above 7.4 8.6 8.0 None of the above 83.5 79.6 81.5

Note: Column percentages add to more than 100 because respondents could choose up to 2 options.

Respondents who go to Mass at least once a week were more likely than less frequent attenders (19 percent compared to 14 percent) to say that there were

152 Woman and Man: One in Christ Jesus roles or activities in which they would like to be involved. Respondents in every age group with bachelor's degrees or higher qualifications were considerably more likely than those without degrees to say they would like to have a greater role in decision-making; among those in their 60s, for example, 25 percent of those with degrees said they would like to be more involved in decision- making, compared to 9 percent of those of the same age without degrees. Item 48: Some say there are barriers preventing women from taking on leadership roles in the Church. During the last few years, have you ever experienced such a barrier, or known a woman who has? (Circle ALL that apply) Just over three-quarters of respondents (76 percent) said that in the last few years they had never experienced or observed a barrier preventing a woman's participation in the Church because of her being a woman (Table 5.16). Where barriers had been experienced, the most common arose from Church practices that favour men for certain positions (13 percent), the exercise of authority within the Church (10 percent) and opposition or lack of support from priests (9 percent). Perhaps surprisingly, given that the question specifically referred to the experiences of women, the responses of men and women were very similar (Figure 5.5).

Table 5.16: Experience of Barriers to Women's Participation

Gender

Female Male All respondents Experience of barriers to women's participation 1%) 1%) (N=3,890)

No, I have never experienced or observed such a barrier 75.3 76.7 75.6 Yes, opposition or lack of support from a priest or priests 8.9 9.1 9.0 Yes, opposition or lack of support from men in the Church 7.0 6.7 6.8 Yes, opposition or lack of support from women in the Church 4.3 3.1 3.8 Yes, opposition or lack of support from older people in the Church 6.1 4.8 5.7 Yes, Church practices that favour men for certain positions 14.1 11.8 13.1 Yes, the exercise of authority in the Church 10.4 10.0 10,2 Yes, other factors 4.6 4.0 4.3

Note: Column percentages add to more than 100 because respondents could choose all applicable options.

The Catholic Church LJè Survey 153 In all age groups, respondents with degrees were more likely than those who were less well-educated to say they had experienced or observed barriers preventing women from taking on leadership roles in the Church. Both men and women identified the same three main causes of barriers.

Figure 5.5: Relative Frequency of Experience of Barriers to Women's Participation

Other factors

The exercise of Church authority

Church practices favouring men

Opposition/lack of support from older people

Opposition/lack of support from women

Opposition/lack of support from men

Opposition/lack of support from priest(s)

fl female 0 Male Percent

Note: Figure 5.5 includes only those respondents who have experienced or observed a barrier to women's participation (N=863).

Figure 5.5 illustrates the relative frequency of the different forms of barriers to women taking on leadership roles in the Church nominated by those attenders who have experienced or observed such barriers.

Items 49 and 50: Do you personally know any men who say they have felt excluded from participating in the Catholic Church? and Do you personally know any women who say they have felt excluded from participating in the Catholic Church?

154 Woman and Man: One in Christ Jesus Around three-quarters of respondents do not personally know any men (77 percent) or women (73 percent) who say they have felt excluded from participating in the Catholic Church, but 10 percent know men and 16 percent know women who do say they have felt excluded (Table 5.17).

Table 5.17: Knowledge of Men and Women Who Have Felt Excluded from the Church

Know men who have felt excluded Know women who have fe excluded Female Male All respondents Female Male All respondents Type of person excluded 1%) 1%) (N=3,760) 1%) 1%) (N=3,818)

Yes, family member 4.8 4.1 4.7 5.8 4.9 5.5 Yes, close friends 3.0 4.3 3.5 8.6 5.3 7.3 Yes, bothof these 1.7 3.4 2.3 4.3 3.5 3.9 No 78.2 75.7 77.1 70.5 75.6 72.4 Don't know 12.3 12.5 12.4 10.8 10.6 10.8

Total 100 100 100 100 100 100

Respondents in their 30s and 40s were most likely to know men who felt excluded, and those aged in their 30s, 40s and 50s most likely to know women who felt excluded. Those who go to Mass every week or more often are more likely than less frequent attenders not to know men or women who have felt excluded from the Church. In all age groups from 20 to 70, respondents with degrees were more likely than those without degrees to know men and women who have felt excluded. About one-third of those aged from 40 to 70 who have a degree know women who say they have felt excluded.

Items 42-47: Some people say that various Church teachings affect their active participation in the Church. How do the following affect your participation? Of the six areas of Church teaching listed in Items 42-47, the teaching on abortion was seen as the one most likely to encourage respondents to participate in the Church and the least likely to be a source of discouragement. Almost half (48 percent) of respondents said they were encouraged or strongly encouraged by this teaching, another 37 percent said it had no effect on their participation, and 16 percent said the teaching discouraged or strongly discouraged them (Table 5.18).

The Catholic Church Life Survey 155 Table 5.18: Effect of Various Church Teachings on Participation

Strongly Strongly encourages Encourages Discourages discourages melo meto mefrorn niefrom participate participate No effect participating participating FM FM FM FM FM Church teaching (%) 1%) 1%) (%) 1%) 1%) 1%) (%) (%) 1%)

Abortion 26.7 29.6 18.5 16.4 36.8 39.2 6.6 5.7 11.4 9.2 Artificial contraception 13.2 17,8 11.2 11.5 46.6 48.2 14.3 11.4 14.6 11.1 Compulsory priestly celibacy 15.3 18.1 9.1 9.4 49.1 51.7 12.0 10.2 14.4 10.7 Divorce and re-marriage 12.9 18.1 11.9 11.8 46.6 48.6 15.0 11.4 13.7 10.1 Pre-marital sex 16.2 20.5 11.5 10.2 48.0 49.0 11.7 8.7 12.6 11.5 Ordination of women to the priesthood 13.7 18.0 8.5 8.4 46.7 45.6 12.3 11.5 18.8 16.6

Note 1: N (Number of respondents) for each item varied from 3,265 to 3,436. Note 2: As each line of figures above refers to a separate item, column percentages do not add to 100. Instead, percentages across rows add to 100 for females and 100 for males.

Except in the case of abortion, about half the respondents said the teachings in these areas did not affect their participation one way or the other and the other half said the teachings encouraged or discouraged their participation. Care must be exercised in interpreting the high proportion of respondents saying that the teachings do not affect their participation. It would not be reasonable to combine them with either those who are encouraged or those who are discouraged in order to make statements like, for example, "73 percent of men are not encouraged by the Church's teaching on compulsory priestly celibacy". This is because the "no effect" option does not necessarily mean that respondents are uncertain about whether these teachings encourage or discourage them from participating in Church life. It could also mean that these teachings simply do not belong to the range of considerations which influence people's decisions about participating in Church life. In order to compare perceptions about the six different issues, the percentages of respondents saying they were encouraged or strongly encouraged were added and the issues were then ranked from most encouraging to least encouraging according to these scores. This was repeated for those who were discouraged or strongly discouraged. Both rankings are shown in Table 5.19.

156 Woman and Man: One in Christ Jesus

Table 5.19: Ranking of Issues from Most Encouraging to Least Encouraging and from Most Discouraging to Least Discouraging

Ranking Most Most Church teaching encouraging discouraging

Abortion 1 6 Artificial contraception 4 2 Compulsory priestly celibacy 5 4 Divorce and re-marriage 3 3 Pre-marital sex 2 5 Ordination of women to the priesthood 6 1

Note: 1 is the highest ranking, 6 the lowest. That is, the teaching on abortion is perceived as the most encouraging teaching, and the teaching on the ordination of women as the most discouraging.

Table 5.19 shows that the Church's teachings on abortion and pre-marital sex are regarded as the most encouraging and the least discouraging of the six issues, whereas the teaching on the ordination of women is regarded as the least encouraging and the most discouraging. Women and men gave the teachings identical rankings both in terms of encouragement and of discouragement. For all issues except abortion and pre- marital sex, the percentage of women saying they were discouraged exceeded the percentage saying they were encouraged. Only in the case of the ordination of women did the percentage of men saying they were discouraged exceed the percentage saying they were encouraged. For every issue except abortion, women were more likely than men to say they were discouraged from participating and less likely to say they were encouraged to participate. For all age groups older than 45, the teaching on the ordination of women is regarded as discouraging or strongly discouraging participation by higher proportions of respondents than any other teaching (30 percent women, 28 percent men). For respondents aged 15 to 24, the most discouraging teachings are those on pre-marital sex and contraception (33 percent and 30 percent respectively), while for respondents aged 25 to 44, the teaching on contraception is regarded as having the most discouraging effect on participation: 32 percent regard it as discouraging or strongly discouraging their participation. Attenders who are currently separated (not divorced) found the Church's teaching on divorce and re-marriage the most discouraging of the teachings listed; 57 percent said it discouraged or strongly discouraged them from participating.

The Catholic Church Life Survey 157 Figure 5.6 shows the percentage of respondents in each age group who are discouraged or strongly discouraged from participating in the Church by the teachings on abortion and the ordination of women. These two teachings were chosen for inclusion in the graph to ifiustrate the contrast between the most encouraging and the most discouraging teachings. The graph shows that approximately the same proportion of 15 to 24 year-olds find that the two teachings discourage them from participating, but that the proportion discouraged by the teaching on abortion drops rapidly with age (although it rises again for those aged 65 and over), while the proportion discouraged from participating by the teaching on the ordination of women remains relatively stable across all age groups.

Figure 5.6: Percentage of Respondents Discouraged or Strongly Discouraged by Teachings on Abortion and the Ordination of Women Percent E Ordination of women i:i Abortion 35

30

25

20

15

10

15-24 25-34 3544 45-54 55-64 65 & over Age groups For each of these six areas of Church teaching, respondents who go to Mass every week or more often are more likely than less frequent attenders to find the teaching encouraging and less likely to find it discouraging. For example, 29 percent of frequent attenders find the Church's teaching on contraception encouraging and 25 percent find it discouraging, whereas 12 percent of those who attend less frequently find it encouraging and 43 percent find it discouraging. The effect of these teachings on respondents' participation was also related to their level of education. For most of the six issues - abortion and, to a lesser

158 Woman and Man: One in Christ Jesus extent, pre-marital sex were the exceptions - respondents of all age groups with degrees or higher qualifications were more likely than respondents without degrees to be discouraged from participation and less likely to be encouraged to participate. Twenty-six percent of respondents in their 60s with a degree, for example, were encouraged by the teaching on priestly celibacy, and 33 percent were discouraged by it. On the other hand, for the same age group, 34 percent of respondents without a degree were encouraged by this teaching and 25 percent were discouraged by it. In the case of abortion, the pattern of responses just described was true for respondents in their 20s, but in older age groups, better educated respondents tended to see the teaching on abortion in a more positive light than those who were less well educated. The results of younger respondents for the item on pre-marital sex also showed the same pattern as for other teachings but this clear pattern was not present for attenders aged 40 and over. In Section 5.2.3, it was reported that the authority of the Church to teach that certain doctrines of faith and morals are essential to the faith, and are true, and to be believed by all Catholics, was accepted with no difficulty by 47 percent of respondents and rejected by 6 percent. It was also reported that the Church's teaching on the ordination of women, one of the issues discussed here, was accepted with no difficulty by 42 percent and rejected by 27 percent of respondents. Similar types of items about two more of these issues, artificial contraception and divorce and re-marriage, were included in other questionnaires. Each of these other questionnaires was completed by considerably smaller samples than the Questionnaire H sample. In Questionnaire G, completed by 1.3 percent of attenders in each participating parish, respondents were asked "Do you accept the practice whereby divorced Catholics who have remarried without an annulment of their previous marriage are refused Communion?". This practice was accepted with no difficulty by 17 percent of the 1,545 respondents and rejected by 36 percent. In Questionnaire M (also completed by 1.3 percent of attenders), respondents were asked "Do you accept the Catholic teaching prohibiting the use of artificial contraception?". Twenty-five percent of the 1,231 respondents said "Yes, with no difficulty", while 38 percent rejected the teaching. Unlike the other items of this type, however, this latter one did not include the option "Don't know" so that its results are not directly comparable with those of the other items. In concluding this section on Key Question 3 regarding barriers to women's participation in the Church, a reference to an item in Questionnaire F (which was completed by 2 percent of attenders in each participating parish) is appropriate. Respondents were asked to respond on a 7-point scale from

The Catholic Church Life Survey 159 "Strongly disagree" to "Strongly agree" to the following statement: "The Church's teaching on and treatment of women is unjust: e.g. all-male authorities, ineligibility of women for ordination, etc.". Fifty-one percent of the 1,512 respondents, including 49 percent of men and 52 percent of women, expressed some degree of agreement with this statement. Thirty percent expressed some disagreement, with the remainder neither agreeing nor disagreeing. So far as Key Question 3 is concerned, it appears that the results from Questionnaire H and from related items in other questionnaires indicate that the great majority of Mass attenders do not feel unwelcome in the Church and do not experience barriers preventing them from participating in the Church in the way they want to. Depending on the issue, however, between 17 percent and 30 percent of attenders feel discouraged by certain Church teachings from participating in the Church. As well, even though over 90 percent of attenders accept the Church's teaching authority in principle, the teachings on the ordination of women and contraception and the practice of denying Communion to those who have been remarried without an annulment are each rejected by between 27 percent and 38 percent of attenders.

5.3.4 Key Question 4: What are some ways in which women's participation can be increased?

Item 51: If you believe women are being discouraged from fully participating in the Catholic Church, what would you see as the best way of increasing their participation? (Circle UP TO TWO) Thirty-one percent of respondents said they did not believe women are discouraged to any significant extent from participating in the Catholic Church. Due to the way the question was worded, however, it is probable that many who do not believe that women are being discouraged from fully participating in the Church did not answer the question. Nevertheless, over 2,400 respondents did indicate what they think are the most important ways of increasing women's participation. This accounts for 56 percent of the entire Questionnaire H sample or 69 percent of the respondents to this question. Respondents were asked to select up to two of the best ways of increasing women's participation. The most popular choices were prayer (chosen by 27 percent of respondents) followed by involving women in decision-making (19 percent) (Table 5.20, Figure 5.7). Other courses of action to be selected as one of their top two priorities by more than 10 percent of respondents were "reforming beliefs and practices in the Church that do not promote equality of men and women" (15 percent), "appointing women as spokespersons for the Church where appropriate" (13 percent) and "creating opportunities for using the academic and theological qualifications and experience of women in the service of the Church" (13 percent). Use of gender-inclusive language was not

160 Woman and Man: One in Christ Jesus one of the highest priorities for most respondents; only two percent thought that making greater use of gender-inclusive language was one of the two best ways of increasing women's participation. It is important to note that only means for promoting women's participation in the Church that can be acted upon were included in this item. Thus, "ordaining women to the priesthood" was not one of the choices offered. Men were somewhat more likely than women (35 percent to 28 percent) not to believe that women are discouraged from full participation in the Church, but they were also a little more likely to favour reforming beliefs about the practices in the Church that do not promote equality of men and women (17 percent to 14 percent). Other means of promoting women's participation either received about equal support from both sexes or were more strongly supported by women. Support for all of these measures, except prayer, tended to be strongest for people aged between 30 and 60. In the case of prayer, however, support increased consistently from 15 percent of teenagers to 46 percent of people in their 70s.

Table 5.20: Means of Promoting Women's Participation

Gender Female Male All respondents Means of promoting women's participation (%) (%) (N=3,51 0)

Prayer 28.8 23.2 27.1 Confrontation of prejudiced individuals, especially those in positions of authority 10.2 8.5 9.4 Education of Catholics on sexual equality and justice 11.5 12.6 12.2 Making greater use of gender-inclusive language 2.5 1.4 2.1 Using women's academic and theological qualifications and experience in the service of the Church 14.4 11.6 13.1 Appointing women as spokespersons for the Church where appropriate 14.8 11.3 13.2 Increasing women's involvement in decision-making and Church administration 20.8 17.4 19.3 Establishing women's advisory bodies to advise the Bishops 9.6 9.0 9.3 Reforming beliefs and practices in the Church that do not promote equality 14.3 16.9 15.0 I don't believe women are discouraged to any significant extent 28.3 34.6 31.1

Note: Column percentages add to more than 100 because respondents could choose up to 2 options.

The Catholic Church Life Survey 161 Figure 5.7 indicates the relative popularity of the different ways of promoting women's participation in the Church by showing the percentage of respondents nominating each of the ways listed in Item 51 as one of their top two priorities. Only those respondents who selected one of the ways of promoting women's participation are included in the graph.

Figure 5.7: Relative Frequency of Means of Promoting Women's Participation

Reforming the Church

Establishing women's advisory bodies

- 1 Involving women more in decision-making W-mv-M-3

Appointing women as Church spokespersons

Using women's theologicol qualifications Using more gender-inclusive language — Education on sexual equality and justice

Confrontation of prejudiced individuals

Prayer

fl Female 0 Male I Ii I Percent Note: Figure 5.7 includes only those respondents who selected one or two ways of promoting women's participation (N=2,420)

5.4 Summary of Major Findings

5.4.1 Overview of the Profile of Questionnaire H Respondents In terms of demographic characteristics, parish involvement and acceptance of the Church's teaching, respondents to Questionnaire H are representative of Mass attenders in Australia generally. That is, they have a considerably older age proffle than the Catholic population in general, and women tend to outnumber men in the ratio of about three to two. Like the Catholic population in general, the respondents are made up of people from many different countries, but they are about twice as likely to have a bachelor's degree or

162 Woman and Man: One in Christ Jesus higher qualification as Catholics generally. They include a higher proportion of widows than the Catholic population as a whole, but separated and divorced people are under-represented. Almost nine-tenths of them attend Mass every week, or more often, but more than half of them are not involved in any regular way in other parish activities. Despite this, they have a strong sense of belonging to their parish, and are generally satisfied that it is meeting their spiritual needs. Like Mass attenders all around Australia, about half of them accept with no difficulty the authority of the Church to teach, with nearly all the remainder accepting it with some or great difficulty and only a small percentage (6 percent) not accepting it. Several characteristics of the Questionnaire H respondents stand out. One of these is the age profile, where the high median age is a product of the under- representation of attenders aged under 40. Another is the relative under- representation of men - there are only two men to every three women at Mass - and the relative lower level of involvement, compared to that of women, of those men who do attend. A third characteristic is the high proportion of attenders who say they accept the Church's teaching authority "with some difficulty" or "with great difficulty". Some respondents who chose one of these options may have done so because their Catholic faith requires them to submit to the authority of the Church, even if this is difficult for them. Despite their difficulties, their ultimate decision to accept the Church's authority is never in doubt. Others who said they had difficulty in accepting the Church's authority may be indicating that their confidence in the Church has been shaken and that they are in the process of moving from a position of acceptance with no difficulty to one of rejection. Because this is the first time a survey such as the CCLS has been carried out in Australia, it is not possible to tell whether the high proportion of people experiencing difficulty is a new and growing phenomenon, or whether it has existed for many years. It will be important to monitor issues like this with the aid of future research so that trends can be identified. Another characteristic concerns respondents' acceptance of the Church's teaching on the ordination of women. While the proportion accepting this teaching with no difficulty is only marginally lower than the proportion accepting with no difficulty the Church's teaching authority in general, the proportion who do not accept the teaching is more than four times the proportion not accepting the more general teaching authority and accounts for more than a quarter of the Questionnaire H respondents, with even higher proportions among younger respondents. The final characteristic to be noted here concerns the differences between older and younger respondents. Respondents aged 15 to 39 are less likely than older respondents to go to Mass every week, but even those who are weekly

The Catholic Church Lfe Survey 163 attenders are less likely than respondents aged 40 or more to participate in parish groups, to feel a sense of belonging to their parish, to agree that the parish is meeting their spiritual needs and to accept without difficulty the authority of the Church to teach on matters of faith or morals.

5.4.2 Key Question 1 Questionnaire H has reinforced the insight that women (and men) participate in the Church in a wide variety of ways. Together with items from other CCLS questionnaires, it has also permitted some assessment of the scope of participation in Church life away from the formal Church setting, in praying as a family and speaking to children about faith, for example. In almost every form of participation, female attenders are more likely to be involved than male attenders, and since there are three women for every two men among attenders, this means that women greatly outnumber men in the vast majority of forms of participation in the Church referred to in this Chapter.

5.4.3 Key Question 2 The questionnaire data revealed little evidence to suggest that Mass attenders who take on responsibility for doing something in the parish or wider Church do not receive sufficient practical assistance and encouragement from Church leaders to enable them to complete the task. Almost three quarters of the respondents who had accepted such a responsibility reported that they had received all the practical assistance and encouragement they needed, with one- third of the remainder saying they experienced sufficient support from the leaders but not from the people. Respondents reported the highest levels of assistance with educating children in faith (29 percent received some or a lot of assistance) and educating themselves in theology (26 percent) and lowest levels regarding social action and social justice activities (19 percent), in undertaking leadership roles (20 percent) and decision-making (21 percent).

5.4.4 Key Question 3 An examination of the items related to Key Question 3 shows that 88 percent of respondents have not once felt unwelcome in the Church in the last five years, and only a tiny percentage (including about 1 percent of women) have felt unwelcome because of their gender. Over 80 percent said there is no role in the Church from which they feel excluded by Church teachings or policies. Seventy-six percent said that in the last few years they had never experienced or observed a barrier preventing a woman's participation in the Church because of her gender. Two-thirds of respondents personally know neither men nor women who say they have felt excluded from participating in the Catholic

164 Woman and Man: One in Christ Jesus Church. Many respondents find that certain Church teachings, particularly the teaching on abortion, encourage them to participate in the Church. On the other hand, 16 percent of female respondents said they would like to undertake activities or roles in the Church which are made difficult or impossible for them by Church teachings or policies. It is important to note here that an even higher proportion of men (20 percent) regretted that some activities or roles are made difficult or impossible for them. In other words, certain Church teachings or policies are perceived by some women and men to act as barriers to their participation, especially when it comes to having a greater say in making decisions. These perceptions are more prevalent among frequent Mass attenders than they are among less frequent attenders, and are particularly prevalent among those who are or at some time have been divorced. While 88 percent of respondents have never felt unwelcome in the Church in recent years, it is also important to acknowledge that 12 percent of all attenders, women and men, have felt unwelcome and to consider the impact of that experience on their participation. Onethird of those who have felt unwelcome said they participate less as a result. This result suggests that four attenders out of every hundred in parishes around Australia are now participating less than they did before because of some experience they have had of feeling unwelcome. It also prompts the question, unanswerable with the present data, about how many people have, as a result of feeling unwelcome, already lessened their participation to the extent that they no longer regularly attend Mass. In a similar way, it is important to note that, while the majority of respondents did not know people who felt excluded from the Church, 16 percent of all respondents (and 19 percent of female respondents) know women who have felt excluded. As well, 10 percent know men who have felt excluded. The corresponding figures for people with degrees were a good deal higher. Although the majority of respondents have not experienced a barrier preventing them from taking on leadership roles in the Church and have not known a woman who has experienced such a barrier, a substantial minority (25 percent) of female respondents and a similar proportion of male respondents (23 percent) have observed a barrier like this at work. When barriers are experienced, they are most likely to arise from the exercise of authority in the Church, Church practices that favour men for certain positions, and opposition or lack of support from priests. Responses to the items about various areas of Church teachings indicate that the teaching about abortion is generally seen as encouraging participation, but teachings on issues such as the ordination of women, contraception and divorce and remarriage are more likely to discourage than encourage particular groups of respondents such as women, young people or those who are currently separated. All six areas of teaching are less encouraging to less

The Catholic Church Life Survey 165 frequent attenders than they are to more frequent attenders, and respondents with degrees also find all of them, except the teaching on abortion, less encouraging than those without degrees do.

5.4.5 Key Question 4 Respondents to Questionnaire H believe that the most important ways of promoting the participation of women in the Church are prayer, increasing involvement in decision-making, reforming beliefs and practices that do not promote equality, appointing women as spokespersons for the Church and creating opportunities for theologically qualified women to make a greater contribution to the Church. All of these are seen as more important than making greater use of inclusive language.

5.4.6 Final Observations This research has shown that women are more involved than men in a wide range of Church activities. It has also shown that the majority of people who accept responsibility in the parish are given sufficient assistance to complete the task, and that large majorities have not felt unwelcome in the Church in recent years nor have they experienced or observed barriers to women's participation. The Survey has also identified some matters requiring deep reflection on the part of the Bishops and other leaders in the Church. These include the under- representation of men and of attenders aged under 35 among Mass attenders and, more particularly, among those who are involved in parish activities apart from the Mass. The research also found that only about half of all attenders have no difficulty accepting the Church's teaching authority in general. Substantial minorities do not accept its teaching on specific issues such as contraception and the ordination of women and its treatment of people who have been divorced and remarried without an annulment. Those teachings, among others, discourage many attenders from participating in the Church. As well, the research has shown that about a quarter of attenders have experienced or observed a barrier preventing women from taking on leadership positions in the Church. Another important finding that emerges from the study is that on many items the responses of women and men follow a similar pattern. Whether the issue is the desire to have more opportunities for participation in decision- making, the existence of barriers to women's participation in leadership, or the extent to which they agree that the Church's teaching on and treatment of women is unjust, women and men are in broad agreement. The participation of women in the Church is not only a woman's issue; women and men share the same questions and concerns.

166 Woman and Man: One in Christ Jesus 6.1 Background to the Public Hearings 6.1.1 The third of the main ways in which the community was invited to assist in the Research Project was through a series of public hearings conducted between May 13 and July 24, 1997. The intention to hold such hearings "in a number of capital cities and regional centres across all Australian States and Territories during 1997" was announced when the Project was launched in August 1996. At the same time, it was stated that presentations to hearings should address one or more of the Project's key research questions; and that those wishing to make presentations at hearings would be asked to arrange an appointment through the BCJDP after the times and places of hearings had been advertised. 6.1.2 The RMG and the BCJDP Secretariat devoted a good deal of attention during the latter part of 1996 and the first half of 1997 to the planning and organising of the hearings. It had been recalled that the 1987 Report of Monsignor J Nestor's Review of Episcopal Initiatives for the Promotion of Education for Justice, Peace and Development (the 'Nestor Report') had drawn attention to the way in which the United States Bishops had developed a system of hearings as an integral part of the method of consultation needed in addressing major social issues. Subsequently, a working party led by Brother Mark O'Connor fms had examined in more detail the model used by the US Bishops in the period between 1977 and 1987 for the production of Pastoral Letters or Statements on social and other issues. One conclusion of the working party's report (the "O'Connor Report") was that one of the elements on which the successful operation of the model depended was public hearings. 6.1.3 When the Bishops of Australia decided to use an adapted version of the US model in conducting a consultation or inquiry on the distribution of wealth in Australia (the 'Wealth Inquiry'), they included hearings to complement the written

Public Hearings 167 submissions, the advice from experts and other forms of data-gathering or research. The hearings were held in the months between May and August 1988. 6.1.4 The RMG was informed about the way in which the Wealth Inquiry hearings were conducted. It was noted that a number of Diocesan Hearings, held in all States, preceded National Hearings held in four centres - Sydney, Melbourne, Canberra and Adelaide. Panel members at the National Hearings included some members of the Australian Catholic Bishops Conference, particularly members of the BCJDP, the specialised consultants to the Project, economists, sociologists, academics, social workers and members of the central management team. The panels varied in size but generally consisted of at least six members. Presenters had up to 30 minutes in which to speak, with provision for a period of interaction with the panel. All of those who either accepted an invitation to make a presentation or expressed a wish to do so were given the opportunity to appear. 6.1.5 The RMG also received some information about the way in which Senate and Parliamentary Committees manage hearings or receive oral evidence from witnesses. There is a strong emphasis on such occasions on the questioning of witnesses, who are often called to expand or discuss their previously presented written submissions. There is also at times some scope for interaction between witnesses. The proceedings are subjected to Hansard-type recording and transcription. 6.1.6 After careful consideration, it was agreed by the RMG that the hearings for the research study on women's participation in the Australian Catholic Church would not be conducted in quite the same way as either the Wealth Inquiry hearings of 1988 or those organised by Senate or Parliamentary Committees, although some of the procedures used in both cases would be adopted.

6.2 Conduct of the Public Hearings 6.2.1 It was seen as important that the hearings should be authentic listening exercises, open to anybody wishing to make their voices heard. In this sense they were more inclusive than, for example, Senate Committee hearings. Presenters would be encouraged to express their views and describe their experiences openly and franidy, without an expectation that they could be challenged for saying certain things or that their presentations would give rise to a debate with members of the panel. It was made clear that the panel members, who would not necessarily be the same people at every hearing, would limit themselves in questioning the presenters to seeking clarification of matters raised or additional information about those matters. It was also regarded as desirable that, as far as possible, at least one Bishop, preferably the local Ordinary, would sit on the panel at every venue. It was also agreed that the panels should always include some members of the RMG. As a general rule, there would be about four panelists.

168 Woman and Man: One in Christ Jesus Presentations were not to exceed twenty minutes, and in every case there would be up to ten minutes for questions from the panel. While the hearings could be attended by any interested members of the public, including the media, those in attendance would not be allowed to ask questions or to enter into discussion with the presenters or panellists in the course of the hearing, if presenters were willing to answer the questions of media representatives, this could be done, but not during the session or within the hearing room. 6.2.2 It was the wish of the RMG to advertise the hearings widely, giving every interested person or group the opportunity to apply to make a presentation. With this in mind, the BCJDP Secretariat prepared media releases, placed advertisements in newspapers and periodicals, both Catholic and secular, and sent information about the hearings to several thousand recipients, including every person and group who had sent in a written submission, parishes, pastoral councils, religious orders and congregations, lay movements and other Church organisations. The aim was to alert every potential presenter to the fact that the hearings were taking place, without, however, offering a guarantee that all those applying to make a presentation would be accommodated. Those who could not be heard during a hearing would still be encouraged to submit their views in writing. 6.2.3 At an early stage in the planning, it had been intended by the RMG, mainly for budgetary reasons, to limit the number of hearings to the capital cities of the eight States and Territories and to about four provincial or rural centres. The organisers had been advised that this would be sufficient to ensure that viewpoints of every kind would be represented in the presentations. It was also thought initially that one day of hearings in most centres would suffice, with the possible exception of the two largest cities, Sydney and Melbourne. It soon emerged, however, that the amount of interest in the hearings was going to exceed the expectations of the organisers. This was also reflected in the fact that the Bishops of most of the dioceses responded positively when asked if they wished to have a hearing in their territory. Aware now that there were solid pastoral reasons, apart from the requirements of the research, for arranging hearings wherever they had been requested, the organisers drew up a revised plan for what in the end were 32 hearing days in 23 centres. The 23 venues, the number of hearing days in each venue and the order in which they took place were:

Canberra (1) Hobart (1) Alice Springs (I) Newcastle (1) Sale (1) Darwin (1) Sydney (3) Melbourne (3) Broome (1) Wollongong (1) Brisbane (3) Geraldton (1) Wagga Wagga (1) Toowoomba (1) Perth (2) Bathurst (1) Rockhampton (1) Bunbury (1) Shepparton (1) Townsville (1) Tamworth (1) Ballarat (1) Adelaide (3)

Public Hearings 169 6.2.4 It will be noticed from this list that hearings took place in 22 of Australia's 28 territoriaJ dioceses. (Darwin was the only diocese where, for reasons of distance, hearings took place in two centres - Darwin and Alice Springs.) Although there were no hearings in the Dioceses of Parrainatta, Broken Bay, Lismore, Wilcannia-Forbes, Port Pine and Cairns, in most cases the opportunity existed for people wishing to make a presentation to apply to do so at a hearing in a neighbouring diocese. This was particularly the case with Parramatta and Broken Bay, which each had presenters at the Sydney hearings, and with Port Pine, which was well represented at the Adelaide hearings. There was some regret that hearings were not arranged in such areas as the far west of New South Wales and the more remote parts of Western Australia and Queensland. Nevertheless, people travelled vast distances from small communities to make presentations and be present at many of the hearings, notably those in Bathurst, Toowoomba, Geraldton, Broome and Bunbury. 6.2.5 After information about the pending hearings had been widely circulated, people or organisations expressing an interest were sent background information about the Project itself, a detailed guide to the procedures for the hearings and an application form. Those wishing to apply were asked to return the completed form to the BCJDP Secretariat. As the applications arrived, especially for the hearings in the capital cities, it soon became clear that a selection process would have to be used for some of the hearings, since it would not be possible to invite all applicants to make a presentation. 6.2.6 The organisers gave careful consideration to the way in which a selection of presenters was to be made. It was decided that, where necessary, a selection by ballot would be used so that each individual and group had an equal chance to present at the hearings: no one was advantaged; no one was disadvantaged. Furthermore, as noted above, all applicants were told that, if they were not invited to speak at a hearing, they could still submit their intended presentation in writing, which would be fully considered by those conducting the research. 6.2.7 While some consternation greeted the announcement that a ballot system would be used where necessary, most of the critics of the method were reassured when advised of the reasoning behind the decision. Others were still sceptical about it, however, fearing that the system might not be as random as was being claimed, and that in fact some supposedly "unwanted" or over- critical presentations were going to be eliminated by choice. Such fears were unjustified. The RMG used a process involving the numbering of all applications as they arrived and a presentation of the numbers alone, without indication of the identity of the applicants, to the local Bishop, who proceeded to carry out the ballot on this basis. When advised by the Bishops or their staff of the successful numbers, the BCJDP Secretariat then identified the presenters and proceeded to draw up the program for the hearing.

170 Woman and Man: One in Christ Jesus 6.2.8 Another criticism of the random selection process was that it needed to be used in some places and not in others. While it was used in most of the capital cities (Canberra, Sydney, Melbourne, Adelaide and Perth), it was not required in most of the provincial or country centres, where all of the applicants were able to be given a hearing in the time available. This was seen by some as a form of unintentional discrimination against city-dwellers. There was some strength in this argument, but it was pointed out that the disadvantages unfortunately suffered by some urban applicants did not detract from the overall validity and completeness of the research findings emerging from the hearings. It was also noted that the outcome helped to restore some balance to a situation in which people living in rural areas usually have more limited opportunities than those in the cities to participate in projects of this kind. 6.2.9 It should also be noted that modifications introduced to the process in the course of the hearings, in light of experience, had the effect of reducing the numbers excluded by the ballot in the later hearings. It was found that some of the presenters at the early hearings were not using the full twenty-minute period available to them, with the result that spare time was found for "stand- by" presenters. In the light of this experience, the staff of the BCJDP asked those chosen to present at the later hearings to indicate in advance how much time they expected to take. Since a good number advised that they would need considerably less than twenty minutes, it was possible to increase the number of presenters at most sessions. 6.2.10 From the outset, it was recognised that the role of Chairperson at the hearings was crucial. This complex and sensitive task was undertaken with great success at every hearing by women who in most cases were nominated by the local Bishop. Notes concerning the kind of statement which the Chair should make at the commencement of the hearings were supplied by the BCJDP Secretariat. The notes included some background information on the Project and the four questions around which the research was centred, as well as guidelines for the speakers and the audience on the ground rules for the hearing. 6.2.11 The panel members were also provided with a set of notes on their role. They were given a number of record sheets, one of which was to be used for notes on each presenter's responses to the Research Project's four key questions. The panel members were reminded that any questions that they might wish to ask a presenter should be simply aimed at clarifying or better understanding the material being presented. While it was recognised that in some cases a presentation did not require much clarification, panel members usually asked at least one or two questions, with the intention of courteously showing the presenters that they had been heard with attention and respect. At the end of every session, the panel members met together to formulate a summary or synthesis of the main points gleaned from the session. These included

Public Hearings 171 responses to the four key questions as well as overall lessons learned and particular reflections on the process. 6.2.12 As noted earlier, local Bishops or their nominated representatives sat on every panel. In total, 24 Bishops participated themselves on 28 of the 32 hearing days, while others were represented by delegates on the four days when they themselves were impeded from attending. 6.2.13 All of the eight members of the RMG acted as panel members at different times, so that one or more members sat on every panel. Since it was seen as important for the ACLRI to be represented on most of the panels, a number of female Leaders of Religious Institutes kindly agreed to act as substitutes for the ACLRI member of the RMG, Sr Sonia Wagner sgs, on the days when she was unavailable. On almost every occasion, at least half of the panel members were women. 6.2.14 In organising the hearings, the BCJDP Secretariat received considerable help at the local level from the offices of the Bishops, other diocesan staff, Catholic Justice and Peace agencies or contact persons, Catholic Education Offices and volunteers. Important contributions were also made through their representatives on the RMG by the ACLRI and ACU. 6.2.15 The fact that hearings on 32 days were conducted in 23 centres around Australia without any serious organisational hitch owes much to those people at the local level who assisted the RMG and their own Bishops to ensure that suitable arrangements were made. The logistics included the booking and preparation of appropriate venues, placing advertisements, liaising with the BCJDP Secretariat over appointments for presenters, setting up public address systems, attending to the tape recording of proceedings, arranging accommodation for visiting panel members and organising refreshments, meals etc. for them and other participants. The whole exercise was a noteworthy example of teamwork between Church employees and many generous voluntary helpers. It was carried out everywhere in an admirable spirit of friendship and cooperation. 6.2.16 As indicated earlier, some procedural and organisational lessons were learned by the RMG in the course of the hearings. For example, while it had been left mainly to local organisers to make whatever arrangements they saw as necessary for child-care during hearings, it was clear that, in a number of cases, mothers of young children had difficulty attending or making presentations because insufficient provision was made for their child-minding need. 6.2.17 An effort was also made to have a certain number of evening as well as day- time sessions, in the interests of people in paid employment, but this could not be done at every venue, with the result that some interested people were excluded from participating. 6.2.18 Presentations were made at the hearings by close to 500 people. It should be noted that, since many of the presenters represented groups, organisations or, in

172 Woman and Man: One in Christ Jesus some instances, entire religious congregations sometimes numbering hundreds of individuals, the hearings can be claimed to have gathered information, opinions, comments and suggestions from several thousand people. 6.2.19 In preparing to report on what was learned from the hearings, members of the RMG worked progressively towards a final synthesis of the data collected from all of these presenters. As mentioned above, panel members, including the Bishop, met at the end of each hearing day to formulate an initial synthesis of what had been said that day. They identified the key learnings of the day, particular lessons relating to the process and the various responses to the four research questions. In places where more than one day's hearing occurred, a further synthesis for the full program of hearings at that venue was later developed. The next step was to produce a synthesis of the hearings in each State or Territory. This work was done some time after the conclusion of the hearings by members of the RMG. Those members of the RMG who had between them attended every hearing subsequently worked on the production of the overall synthesis, which forms the basis of what follows in this chapter. As explained to panel members, the daily synthesis sheet prepared by each panel was the source of the data for this aspect of the research. All points recorded in the synthesis of each hearing have been incorporated into the following discussion. 6.2.20 To provide a suitable depth of understanding and detail for the following report, a careful reading was undertaken of all the written texts which accompanied the presentations as well as the written texts submitted by those who were not selected by the ballot system to give an oral presentation. Where necessary, recourse was made to the tapes of the hearings in order to clarify a point or to obtain a suitable quotation. Every effort has been made to select a wide range of quotations "to let the voices of the people be heard". At least one quotation has been chosen from each of the 23 rural and urban centres in which the hearings were conducted.

6.3 Findings of the Public Hearings: Overall Response 6.3.1 In portraying the national synthesis of the public hearings across Australia, it should be noted from the beginning that divergent views and feelings were expressed. While there was comfort with the traditional stance for some, pain and anguish were generally expressed about women's lack of equality in the Church. Most presenters addressed issues concerning barriers to women's participation and offered ways in which women's participation could be acknowledged and enhanced. Although many presentations listed manifold ways in which women are involved in the life of the Church, little assistance and support for women were identified. There was much confirmation of

Public Hearings 173 current roles of women in society and that these need to be taken into account in the management of the Church. The dominant feelings were ones of pain and alienation, and the major call was for the greater participation of women in the Church, especially at the levels of leadership and decision-making. 6.3.2 The issues concerning the participation of women in the Catholic Church in Australia provoked much depth of feeling on the part of all presenters, as well as eliciting thoughtful and often scholarly-prepared presentations. The earnesthess of the message and the quality of the preparation and presentation were noted frequently. There was often much power in people's submissions as individuals and groups. The overriding feelings were ones of pain, anguish, anger and alienation. A dichotomous relationship with the Church was experienced by both individuals and groups characterised by such feelings as love, hate; commitment, alienation; frustration, persistence; searching, longing. These feelings are typified in the following case history presented in Melbourne:

I remain steadfastly loyal to the Church, although often disenchanted, frustrated and angry. My disappointments about lack of support have not lessened my faith but deepened it, giving me an awareness of the suffering and needs of others, with a desire and ability to reach out to them. I both love and hate the Catholic Church. Jam both highly committed to it and to the Good News, while also ready to leave and give it all away.

6.3. The pain and alienation resulted from the strong sense of women's marginalisation and struggle, disenfranchisement and powerlessness, irrelevance and lack of acknowledgment within the Church. The frustration yet persistence of both women and men in trying to stay in the Church despite the Church's treatment of women was evident. It was clear that many people have hope but in most cases it is faint. There was a heightened sense of frustration at the blockage of the much-needed gifts of women from service to the Church. An example of this frustration is captured in the presentation of a woman in Sydney: Many of us are restless and dissatisfied with the knowledge that no matter how much we are prepared to give to the Church - the Church is only prepared to take limited service from us. We know the Church needs all the help it can get if it is to survive - but it seems that major potential providers of human resources available to the Church, the dominant number of Church-goers - women, still aren't good enough to fully participate. The ongoing decline in Church involvement in Australia, especially by the young, was a source of much anguish and pain. The frankness and sadness of those who had left the practice of the faith, and those who have considered "unbecoming" a Catholic as a result of the Church's treatment of woman were obvious. A woman in Hobart explained:

174 Woman and Man: One in Christ Jesus It may be tempting for those who are ordained to think that lay persons have separate compartments for their lives, one of which is "Church", and there was a time that I would have agreed. But for those Catholics who consider "unbecoming" a Catholic, it is not so easy as closing off a compartment - neither for those who would say their faith means much to them, nor for those who would say it has no meaning for them. Being Catholic is part of who lam, and that is why I care enough about the Catholic Church to be part of this Research Project. The question was asked whether the boundaries of the secular and sacred are more fluid in women. 6.3.4 Pain was experienced by those at both ends of the spectrum: those seeking change and those firmly opposed to change. The sense of alienation and anguish as a result of the issues concerning women and the Church was shown by all categories of individuals and groups such as the young and elderly, women and men, laity and religious, and was not characteristic of any particular group. A presentation from Wollongong, stated:

I conclude with the sad reminder that so many of our people have walked away from our Church and have turned to other religions and sects because of the manner in which they have been ignored, pat ronised, denigrated, humiliated and treated in a condescending manner. Many others have retreated into a personal prayer life because they do not feel comfortable in the present situation. Those who have remained with their religion probably have provided reinforcement of the behaviour that has caused their hurt. It's a tremendous sadness to those of us who love our Church to witness this turn of events. 6.3.5 There was much appreciation that the Australian Bishops would undertake the Research Project on women and provide a public forum to speak. In the public hearings, people seemed to feel heard, but there was much concern about the danger that there would not be a response. The warning note about the Project was strong. It would be a "cruel hoax" if the research did not "deliver". Any cynicism about the Project concerned the need for something to come of it. It was noted that the process of the Research Project itself had had a healing effect already. There was much value in the hearings as a source of dialogue, but the Project and the hearings must lead to action. Women should continue to have a key involvement in the future stages of the Project and in its implementation. Acceptance of the limitations of the Project and the need to be realistic were noted. 6.3.6 In the hearings, the presentations were mainly from people who are still committed to the Church. A strong sense of deep faith and love and commitment to the Church were evident. However, love and tolerance of others were not always shown. Some had trouble hearing a viewpoint different from a

Public Hearings 175 conservative stance, and obedience ranked higher than charity. Generally, most showed respect - for example, while attitudes of some clergy were criticised, the positive attitude of others was recognised. 6.3.7 Across the nation, there were varying perspectives on the roles and status of women. In some States, a polarisation of views was most obvious whereas in other areas a striking level of consensus was present in the hearings with only a small number of presenters putting significantly different views. 6.3.8 A great diversity of views within the Church about the nature of the Church was noted. Different models and visions of Church were presented either explicitly or implicitly. In general, much emphasis was placed on the value of pluralism, unity and diversity, and the need to strive for wholeness and inclusivity. Both the necessity of ongoing dialogue and the need to live with diversity were noted. There was a strong plea to consider the future directions of the Catholic Church and a concern not to lose access to Eucharist. 6.3.9 Strong reference was made to Jesus and his relationship with women, and to the importance of fidelity to the vision of the Gospel. All presenters, regardless of their particular stance, stated the need to follow Jesus concerning the treatment of women in the Church. The story of the Syrophoenician woman in Matthew's Gospel, Chapter 15:21-28, was noted as a model for the Church's relationship with women. A presentation in Melbourne presented this reflection on the story:

He [Jesus] is open to listen to her [the Syrophoenician woman's] objections and is able to recognise the injustice of any discrimination against foreigners and, in this case, a woman!... Jesus, a devout Jew, was led to see the injustice of this Jewish law of discrimination. This woman was really on the margins, both for race and gender, and the story was used by Matthew's community to help them to come to terms with their prejudices.

6.3.10 The role of the Holy Spirit in inspiring both the life of Jesus and in guiding the contemporary Church in this issue was seen as affirmative and very important. The comparison was noted between the very different presentations proposed for the Church's treatment of women: the "Jesus model" and the "Mary model": the former based on the vision of the Gospels and the breakdown of discrimination, and the latter based on traditional piety and maintenance of the status quo.

6.4 Various Ways in Which Women Participate in the Catholic Church in Australia 6.4.1 Women's Participation Diverse and Myriad but Limited by the Church Women's participation in the Catholic Church in Australia was presented as diverse and myriad, but limited by the hierarchy. Many participants presented

176 Woman and Man: One in Christ Jesus long lists of particular tasks undertaken by women. Others abbreviated their lists saying that women did "all the usual things". There was manifold participation but lack of recognition. The need for the recognition, affirmation and celebration of women's contributions to the Church was a constant request. Participation varies widely, depending on the parish priest's attitude, for example Church bulletins that ask for ladies to clean the Church to engaging a woman pastoral assistant. It was generally agreed that women are the greatest percentage of people attending Mass and the greatest percentage of people on parish rosters. Many participants noted that women do most of the voluntary work of the Church, especially at the parish level. There was a strong sense that women are the Church. As one Sydney woman noted:

The Church is the people of God; I don't participate or belong. I am the Church. It is part of my identity - it is in my blood and bones. But, 1 want to be the Church on equal status with all other Catholics. Of the various ways which women participate in the Church, two main areas were identified: through motherhood and family roles, and as evangelisers and nurturers.

6.4.2 Motherhood and Family Roles Seen as Central Motherhood and family roles were seen as central and given great emphasis. Motherhood dominated. As mothers, Catholic women are participating at the heart of the Church, in the "domestic Church". For example, this point was highlighted in a presentation in Queensland:

A woman at home with her children, caring for the needs of her family is, in fact, participating in the church, at the home level - in the domestic church. She is laying down her life in the care and service of others every moment of every day, in the role of love and sacrifice. The importance of motherhood and family for Church and society was emphasised. It was stressed that the domestic Church needs support and advocacy. The presentation in Melbourne on behalf of the Australian Family Association stated:

Statistically,family lifr is still where most women will do most of their nurturing. The Catholic Church has always insisted that the family is the fundamental unit of a healthy and functioning society. Many factors, mainly economic, are combining at the moment to make a successful family life extremely hard to achieve, yet we women know our responsibilities only too well. We appeal to the Bishops to become more familiar with the plight of families in Australia, for we need their help. We cannot appeal to governments on our own, or at least not successfully, as there are too many forces ranged

Public Hearings 177 against us in contemporary secular society. We would be reassured by the public intervention on our behalf of the voice of the Australian Catholic Bishops, indeed of the whole Catholic community, including those influential Catholics who hold significant public office. There were traditional views as well as more contemporary views of motherhood, and openness to combining roles or choosing roles. In contrast, the married woman in her role as wife received little attention. Women were seen as the first teachers of the faith in the family and as having been formative of great men in the Church. A number of participants felt that women's key roles in family and faith education are undervalued. It was noted that women's role was central in "home schooling". Some participants felt that women's roles are defined by whether they are married, single or religious. A small minority noted that the two aspects of the vocation of women are to be mothers and virgins.

6.4.3 Women as Evangelisers and Nurturers Women are very present in the work of evangelisation and nurturing. They play key roles in education in the faith and in the transmission of love and care. In keeping with the Gospel example, they are the first to announce the "good news" in the Church. Their role is about service and going out to people. Women's pastoral care of the sick, youth, divorced, AIDS patients and other marginalised individuals and groups, was stressed. Often these women have no official positions or authority.

6.4.4 Women Assuming Greater Participation in the Wider Church Women participate at various levels of the Church: at parish level and at diocesan level, and with national and international participation through women's groups. Today, they are assuming greater responsibility and diversity of roles such as special ministers of the Eucharist, pastoral associates and members of diocesan pastoral teams. The complementarity of men and women was valued. Women offer the Church a different view of the world from that of men. Some people noted that there has been enormous change since Vatican H. The large number of theologically educated women in the contemporary Australian Catholic Church was frequently referred to and seen as a great but often untapped resource. This point is illustrated by a presentation from a parish in Sydney:

This [the large number offemale theological graduates] is an enormous potential resource in the Church. These women would certainly provide skilled workshops, and faith development at parish and diocesan level and enrich the life of their parish as well as having enriched their own lives. If authorised to do so they would be there to help others to understand and live their faith at a deeper level.

178 Woman and Man: One in Christ Jesus The imbalance of women involved at local parish level was highlighted, with the contribution of many times as many women as men. There was a strong emphasis that it is the women who keep the Church going, especially in distant parishes. The contribution of female pastoral workers in rural areas was recounted. The role of women in small community groups "walking the faith" in Western Australia and in small Christian communities in South Australia was noted, as well as the value of these groups. As one woman in Geraldton explained: In rural and remote areas, women - married, single and religious - have been largely responsible for the transmission of Catholic teaching to children. Where there have been no priests, women have kept the Church going and alive, by their commitment, often with little support, except their own faith and belief. The participation of women in the rural areas can never be fully understood and should never be underestimated. Some women drew attention to their participation through obedience to Church's teachings. The Mass as a touch-stone and central focus of the life of the Church was stressed. Some presenters noted that, as a result of the Church's relationship with women, a number of women are not participating in the Church at all or are on the margins, only attending Sunday Mass. Many participants presented lengthy lists detailing the broad range of tasks undertaken by women either professionally or voluntarily within the Church. Some of the areas mentioned were teaching theology; giving seminars; writing on spirituality and theology; studying theology; ecumenical work; national and international roles through women's organisations; charismatic groups; educational and nursing roles; Catholic Women's League and its network; fundraising. It was noted that, by their involvement in "the world", the laity are participating in the Church. The world itself was seen as the sphere of the laity.

6.4.5 Limitations to the Ways in Which Women Participate in the Catholic Church in Australia A characteristic of the national discussion concerning ways in which women participate in the Catholic Church in Australia was the associated frustration of limitations imposed by the Church. It was noted that there was significant participation at all levels except in ordained ministry and decision-making roles.

6.4.6 Lack of Involvement in Decision-maldng and Leadership: Involvement in Subordinate Roles The lack of involvement in decision-making and leadership emerged as a strong theme in the discussion of all four questions. Many characterised the roles of women as serving and supporting, nurturing and assisting roles rather than decision-making and leadership roles. It was stressed in various ways that

Public Hearings 179 there were few women in authoritative roles and that generally women held a subordinate place in a hierarchical and patriarchal Church. Aboriginal women spoke of not having a role in the mainstream Church but having an important role in their own culture. Aboriginal women have leadership at their rituals but not in the Church. It was generally felt that women undertake much of the activity in the Church and have the driving energy to get things done, but it was perceived that they are only encouraged and accepted in roles that are stereotyped and secondary. Thus, the present role of women in the Church is seen as domestic and ancillary. There are patterns of both inclusion and exclusion; women participate up to a certain level and then they are excluded. A presentation on behalf of a Melbourne parish illustrates the essence of the major response to ways in which women participate in the Australian Catholic Church: Women are able to participate in the Catholic Church in Australia, but only within strict parameters defined by a male-dominated hierarchy. The Australian Church continues to reflect attitudes towards women in all walks of Church life which are from a pre-Vatican II world. Women ably fidfil a myriad of indispensable roles at both parish and diocesan level. These roles are always subordinate and are confined to trad itional female endeavours. Hence, women are highly representative in the areas of health, education and all practical parish support. Women have no power to direct policy making nor are they visible in leadership roles outside of traditional female endeavours within the Church structure. Not only does this reflect the prevailing attitudes to women in general, it also is indicative of the "glass ceiling" effect encountered by women outside of traditional areas in the wider community. Current service "back-up" roles were seen as both positive and demeaning. Some women were happy in serving and back-up roles, while others also wanted to take on decision-making and leadership, or to serve the community in a different way. Decision-making and leadership roles were seen as ways of serving the community. It was felt that there was little encouragement for women to undertake leadership, decision-making and responsible roles in the Church. Any assistance was restricted to more subordinate, helping ones. It was noted that priests and Bishops control the ways women participate. A participant who spoke on behalf of the Catholic Women's League at a New South Wales hearing highlighted this point: There are many ministries open to everyone and most of these are available to women, but experience has shown us that this is dependent on whichever priest is in charge. As a result heartache, confusion and anger is caused. Catholic

180 Woman and Man: One in Christ Jesus Women's League with its strong network of branches and communication at Diocesan, State and National level has found that many women are denied access to these ministries because of manipulation by individual priests with their idiosyncratic views. As a result, women find themselves in traditional, subservient, menial and handmaiden roles, that is those roles not valued highly. It was perceived that women are a source of cheap labour and "yes girls". Women are encouraged to be passive and subservient. It was noted that it takes courage to step beyond the subservient roles. There was discussion of degrees of participation. Some participants made a distinction between "involvement", which they saw in terms of "being informed", "taking part in" and "being consulted", and "meaningful participation" which they saw as "making decisions" and "having responsibility and authority to act".

6.4.7 Exclusion of Women from Priesthood and the Full Range of Ministries Many participants saw women as already participating in all possible ways except for the priesthood. It was felt that, while many women are already fulfilling the role of deacon, it is unacknowledged. Women were seen as playing special roles in particular ministries such as pastoral work in prisons and hospitals. There was some frustration that women were not allowed to take on the full range of chaplaincy duties in such contexts. This was especially the case in rural areas. This point was illustrated by a participant in Western Australia: In this Parish, without the women there would be no "church". If all the women stayed home on Sundays the Service would be held by Father twice a month to a congregation of (on average) 3 men. The women in this Church do everything except be the acolyte, and perform the religious rites as a priest. Why? Because these higher levels of involvement are barred to women in our Church.

6.4.8 Invisibility of Lesbians in the Church The issue of lesbians and their relationship with the Church was raised in one public hearing only. It was noted that lesbian women are not visible in the Catholic Church in Australia and those who do participate at many levels of church life do so hiding their sexuality. At a presentation in Adelaide, the chaplain to the women members of Acceptance-Adelaide Inc. spoke on their behalf: It can be confidently said that lesbian women are not visible in the Catholic Church in Australia. There are those who do participate at many levels of Church life - as volunteers and paid workers - in parishes, organisations,

Public Hearings 181 schools, social welfare and health services, and religious lfe. But they do so hiding their sex uality. While some gay men are open about their sexuality in the Church, this is dfficult for women. But there are exceptions to this experience which might indicate a changing climate, at least among the laity.

6.5 Assistance and Support Currently Offered to Women to Participate in the Church

6.5.1 Little Assistance and Support from the Church The vast majority of participants who commented on this question felt that very little or no assistance and support were offered to women to participate in the Church. Many struggled to answer the question at all, finding it difficult to find any examples of assistance or support for women. Very little support was offered structurally with occasional financial support from parishes and individual priests. Only a small minority felt that there was sufficient assistance and support for women to participate in the Church. An example of the overall response to this question of assistance and support given to women in the Church is taken from a presentation in Rockhampton: Very little support and/or assistance is offered for full participation. Subservient duties are encouraged and on completion receive a "pat on the back". Women are not being empowered. In short, it is women who support each other in their ongoing struggle to be Church. This support is both formal and informal. A conditional support ONLY comes from the hierarchical church — the condition being that women do the job without challenge to the status quo. . . . Even in the field of study, women are offered very little assistance. For the majority of Catholic women their studies must be undertaken at their own expense. They do not have access to the finance offered to members of religious orders or diocesan seminarians. The amount of support was seen to vary depending on where one lived and on the attitude of the parish priest. A presentation in Shepparton highlighted this point: Parishes differ enormously. I think the assistance and support for women's participation all hinges on the attitude and communicating availability of the Parish Priest, because everything has to come under his cover. He is responsible for what goes on in his parish... Our parish priest is always available to talk to, and the participation of women in his parish testifies to his supportive attitude and the freedom he gives to women's participation. Levels of support were directly related to the attitudes of key personnel, and especially parish priests, and were often dependent upon political correctness.

182 Woman and Man: One in Christ Jesus Some presenters felt that women only received encouragement, assistance and support to undertake support roles and not to undertake decision-making and leadership roles. A call was made for women's needs to be made a financial priority for the Church. The Church was requested to support women's groups and women's issues. People responding to this question also noted that families need more assistance and pastoral care, and that carers also need more support. A number of presenters mentioned a need for accessible faith education courses for women, and many of the small number of presenters who were women working in chaplaincy noted the lack of moral and emotional support for women in chaplaincy.

6.5.2 Assistance and Support from Theological Education and Faith Formation Access to theological education and other forms of adult faith formation, especially training for catechetical work and pastoral ministry programs, drew the strongest response to the issue of current assistance and support offered to women. However, it was frequently added that this was usually undertaken at the women's own expense. It was considered that access to theological education helps women to participate in the life of the Church. There was generally thought to be a lack of financial support for women studying theology, although rare cases of sponsorship and financial assistance were noted as being encouraging. Some instances of parish sponsorship for theological education were appreciated. Financial and scholarship support for Aboriginal women was noted. Education through the Catholic education system, school fee relief, access to a range of courses, seminars and retreats, formation programs and renewals were common examples of support mentioned at the hearings.

6.5.3 Assistance and Support from Role Models: The Centrality of Jesus Role models offered particular assistance and support. Mary was seen as an important role model, and, less frequently, other saints and other people. However, there were some criticism of faulty Mariology and some forms of Marian devotion. The central role of Jesus and the example of Jesus' relationship with women were also seen as critically important and cited as a source of hope and inspiration. Jesus' liberating attitude to women was emphasised in a presentation in Newcastle: Jesus' liberating attitude to women scandalised the Jewish leaders. His dealings with women challenged and contested the male domination of his time. When, today, has any leader of the Church scandalised society in liberating women in the Church? Did Jesus see women as not equal? Never. He entrusted them with spreading the word of his resurrection because the men were all in hiding.

Public Hearings 183 He moved freely with them. Women (the Samaritan women, and the woman at the well) were among the first to evangelise others. Jesus was living his words to "set the downt rodden free".

6.5.4 Some Support from Parishes and Dioceses Many presenters highlighted the support and assistance received from parishes, in particular the experience of a parish which uses a collaborative style of leadership; priests open to collaborative ministries; parish meetings timetabled more realistically for women with families; and the support of deaneries. Pastoral care of chaplains was much appreciated. The Adelaide Archdiocese was referred to across Australia as supportive and open to the active participation of women. A presenter in Adelaide spoke of this support in the following way: In this diocese [Adelaide], it is clear that the Archbishop recognises the importance of women's participation in the church. He supports and encourages -. the involvement of women in all aspects of church life. He not only says this, but he leads by example with the inclusion and active involvement of women on committees such as the Diocesan Pastoral Team.

6.5.5 Sacramental and Spiritual Support Spiritual support offered by the Church was referred to by some participants who addressed this question, including the Sacraments and liturgy, Scripture, Jesus in the Blessed Sacrament, devotions, sacramentals, rosary groups, and associated activities which promoted prayer-life and relationship with God. Of the Sacraments, Baptism was frequently mentioned. The need for conversion and re-conversion was noted. The charismatic movement and Natural Family Planning were a support to some participants. A small number of presenters cited Church documents, especially the Catechism of the Catholic Church, and Papal teaching reinforcing the dignity of women, especially the virtues of virginity and motherhood, as a source of assistance and support. Other presenters drew support from the "signs of the times" through positive elements of the women's movements and courses in women's studies.

6.5.6 Main Source of Assistance and Support from Women Themselves The main source of support mentioned by most participants who addressed this question was women themselves, supporting each other through groups and friendships, and some elements of the women's movement. It was generally agreed that women support and affirm each other personally and through their own groups but that there is little support from the institutional Church. As a presenter in Broome explained:

184 Woman and Man: One in Christ Jesus While I can say that assistance and support for women to participate in the church is rather negligible, there are some occasions when wonderful support has been offered. Women receive support from women within the church and have formed themselves into groups to assist each other. Some official church members are very supportive. The ecu men ical movement has also been a support. Some presenters saw this Research Project itself as an encouragement. Movements such as WATAC were noted. Lay women leaders, for example in the Perth Catholic Education Office, and mothers as teachers were a source of support for some. Female religious congregations and individual female religious were frequently cited as sources of support for women. Missionary Sisters of Service in Port Pine and "Sophia" in Adelaide were specifically referred to as supports for some presenters. Small groups were also frequently mentioned as sources of support. Some of these small groups were parish-based, others were linked with movements or Church organisations or religious communities. Some parish priests and Bishops were seen as a source of support but this was acknowledged to be variable. The level of support and assistance was seen as varying substantially depending on the attitudes of clergy and Bishops. Other presenters felt that most priests were supportive. Pastoral workers, health carers, chaplaincy services and Church people who accept people "non- judgmentally" were also mentioned as sources of support. Some of the Aboriginal women presenting at Queensland hearings specifically mentioned the Aboriginal and Islander Catholic Council (AICC) and its youth programs as a source of assistance and support. The view was presented from a few participants that women do not need assistance and support.

6.6 Barriers to Women's Participation in the Church Issues concerned with barriers to women's participation and ways in which women's participation could be increased were the major focus of the majority of the presentations. However, it should be noted that a small minority of presenters were of the opinion that there are no barriers to the participation of women in the Church. For example, a woman in Ballarat expressed the view:

There are no barriers for participation of women in the Church. We can do any of the things that need doing as well as men. In fact weekday masses are usually at a time that only retired men can go to. A discussion of the key issues concerning barriers to women's participation in the Catholic Church in Australia is presented below.

Public Hearings 185 6.6.1 Exclusion from Decision-making and Leadership The great majority of presenters saw women as being excluded from decision- making and leadership within the Church and confined to subordinate roles. Decision-making and leadership were generally seen as being concentrated in the hands of the dergy and Bishops, who are all male and celibate, in a hierarchical leadership model. This situation effectively locks all women and married people out of most decision-making in the Church. Because of the gender barriers to leadership, the Church was thought to be missing out on both the views and approaches of women. Even where women are present in such roles, the processes were still seen to be male and male-oriented. Not only are women under-represented among leaders and decision-makers, they are also not numerous among the "elites" who advise decision-makers. An illustration of this concern about the exclusion of women from the decision-making procedures of the Church is taken from a presentation in Adelaide:

Many women feel powerless because we are not in a position to even raise issues for discussion, nor participate in the decisions of the church. Whilst this is possible at a local level, perhaps even unusually so in Adelaide, ourfrust ration comes from the exclusion of women from the Councils of the Church, and from those bodies of our church responsible for decisions concerning church order, ministry and church teaching. Issues concerning ministry affect us deeply, and we feel as the baptised people of God that we have a responsibility to be involved, along with all of the baptised, in discerning future directions of the church. We believe that until this barrier to all women and, of course, to the unordained men in the church, is removed, the credibility of our church in the eyes of the world will remain so low that we will not be an effective voice in the justice movements of the world.

The patriarchal, hierarchical and bureaucratic nature of the Church was seen as alienating many women and fostering leadership styles that are not favourable to women's interests and women's ways of doing things. The structures of the Church were seen as being large and impersonal. It was felt that leadership was not exercised in a collaborative or accountable manner. Not only were there few opportunities for input but there was also no forum for appeal against decisions. A presentation in Rockhampton ifiustrates this concern:

We acknowledge the Australian Bishops' attempts to respond to current political issues, particularly those of the Aboriginal people. However, as women, we struggle to come to terms with a church that appears to preach social justice for all when, in practice, ordained ministers withdraw delegated authority from women with no accountability for such actions. Where people have been

186 Woman and Man: One in Christ Jesus disadvantaged by Land Rights Legislation, the Australian Government is now considering appropriate channels for appeal. A source of great frustration for us, as disadvantaged women, has been that, within the Catholic institutional church structure, there is no forum or process for appeal against clergy decisions.

Further, it was strongly felt that women were excluded from decision-making, even in relation to issues that directly affected them, especially moral teachings and Church legislation on matters such as sexuality, contraception, divorce, remarriage and abortion. The hierarchy does not reflect the involvement of women in the Church and this essentially means that men decide what women do. A woman in Sydney expressed these strong feelings in the following way:

I have never heard of any opportunity for me personally - as an ordinary Paris hioner - to take part in any decision-making process. Rather, I have always heard of decisions which the church has made well and truly after the event. lam still being told what I can and cannot do - even with my own body. The result of this is that Ifeel inadequate, ineffective and alienated from a male dominated church hierarchy - seemingly intent on playing power games and reinforcing traditions which exclude women. While concerns regarding leadership and decision-making were frequently noted to affect lay men as well as women, leadership and decision-making in the Church were seen as an expression of sexism. A female presenter in Hobart explained: And so lam offended by the suggestion that as a women I am "inappropriate" for certain ministries within the church. I make decisions with people about their lives every day, and lam offended to be excluded from making decisions within the church because lam a woman. I personally do not want to be a priest, but I do not want to be barred from full participation in the Catholic Church because of a combination of chromosomes that made me a woman.

6.6.2 Exclusion of Women from Priestly Ordination The exclusion of women from priestly ordination was seen by a number of presenters as a major obstacle to the full and equal participation of women in the Church. Many, while agreeing with this view, did not see this situation as being likely to change in the short term or as the most important matter to try to address in the short term. The nature of ministry was seen as the broader and more fundamental issue which needed to be addressed. Some believed that women will not be able to participate in the Church fully and equally until the exclusion from ordination is lifted. An associated issue which drew much attention and depth of feeling was the prohibition on the discussion of the ordination of women. This silencing of

Public Hearings 187 women and men on this question was seen as an issue of justice within the Church. An illustration of the concerns regarding the exclusion of women from priesthood and the prohibition on the discussion of the ordination of women is taken from a presentation in Wagga Wagga:

The failure of the Church to seriously grapple with the question of the ordination of women to the priesthood is a symptom of its refusal to read the signs of the times. The official silencing of discussion of the ordination of women by both the Pope and the chairman of the Roman Inquisition (nowadays euphemistically called the Congregation for the Doctrine of the Faith) is not only a barrier to women's participation in the Church, but something of which I, as a woman, but most of all, as a Catholic woman, am thoroughly ashamed. How can the Church honestly seek, and indeed arrive at, the truth if it does not allow full, honest and open dialogue? Others saw women as being excluded from a range of opportunities for ministry. There were concerns about women's exclusion from the diaconate and their non-admittance as acolytes, although it was noted that women currently engage in many of the activities associated with diaconal ministry. Other significant sacramental limitations were addressed. Not having the power to anoint the sick and absolve was a frequently mentioned barrier, especially for those involved in pastoral care of the sick and dying, and those working in prisons. A presentation on behalf of the Catholic Hospital Chaplains' Associates in Adelaide noted that there are times when the tradition of allowing only ordained men to administer the Sacraments is "quite unhelpful":

Many women chaplains and visitors have seen important experiences of their ministry rendered incomplete or clumsy, because of their inability to actually honour sacramentally either the reconciliation that they see is happening right before them, or to celebrate the sacramental moment of the gifi of God's strengthening in sickness through anointing. (This can be because the person does not want to retrace their steps, or because a priest is not available at an appropriate time, or a particular personality or stance would not be helpful in that situation, or because a woman may be the more appropriate person to minister at that time.) Always in ministry we are working in relationship, within the person, among persons and with God. We are not dealing in magic! So, whatever we do, needs to honour these relationships. The fact that homilies are always from a man's point of view was seen as a difficulty both by those in favour of the ordination of women and those who were neutral or opposed to the ordination of women.

188 Woman and Man: One in Christ Jesus The compulsory celibacy of the priesthood was another strong theme. The lack of direct personal experience of marriage and family life was seen as impoverishing the ministry of the clergy. In addition, compulsory celibacy for the clergy excluded women from the particular ministry of a priest's wife and from indirect influence on the clergy. A presentation in Darwin captured some of the concerns regarding compulsory celibacy:

Enforced celibacy then belittles God's gift of celibacy even for those who are called to it. Some priests, because they are forced to live this celibate life, are afraid of women; some have to have illicit relationships with women, and some are even trapped into child abuse. The institutional Church has much to answer for in the issue of enforced celibacy with all its ramifications. Clericalism was seen by many presenters as a serious barrier to the participation of both women and lay men in the Church. A number of presenters saw clericalism as a more fundamental barrier to women's participation than the exclusion of women from priestly ordination. It was noted that women religious have no sacrament for their ministry. A presentation in Sydney explained the point in the following way:

The danger lies in clericalism which has done enormous spiritual and psychological damage to the Church. By seeing priesthood as the be-all and end-all of ministry, we severely limit ourselves and fail to take jldl advantage of the many gifts that all kinds of people have to offer. By employing these gifts we could make the Church reap the spiritual rewards and also attract more people into the fold. Women agitating for ordination were seen by a minority of presenters as a barrier to the participation of women in the Church. A presenter in Adelaide explained her difficulty:

Ifind a barrier to my faith when I hear and read that Catholics within the Church are pushing for the ordination of woman and do not accept Papal Authority on all matters offaith and doctrine. Many priests are silent on these issues. I feel that being an orthodox Catholic trying to practice the Faith of our Fathers is not looked upon with favour in the Catholic Church in Australia today. The assumption that women's desire for ordination amounted to power- seeking and status rather than a spirit of service was seen by some as a barrier in itself.

6.6.3 Failure to Grant Equal Role and Status to Women in the Church The lack of acknowledgment of and failure to grant equal role and status to women were experienced as a most significant barrier. Many presenters stated that women's contributions to the Church were not valued and that they do not

Public Hearings 189 feel included. Some women feel like they do not belong because of their life situation, for example, being divorced. A woman in Wollongong spoke of her experience:

I have fit out of touch with this priesthood and the institutional Church at various times in my life but especially during pregnancy, when I was struggling with babies in the isolated "crying" room when stern priests were intolerant of children. I have felt excluded during marriage problems and the eventual annulment of my 24 year long marriage. Communication with me during this process was noticeable for its lack of sensitivity, compassion and information. It seems incomprehensible that a Catholic marriage of so many years could be declared unsacramental in a terse letter signed bya secretary without any sign of regret or sympathy from the official Church, or reference to the grief that such a decision must give the whole family involved.

Further, it was strongly stated that the Church was not reflecting the sound advances in society. This gap between the ecclesiastical and secular worlds was experienced as a scandal, as it was felt that the Church should be leading the way in the recognition and promotion of the true equality of all people. The absence of young women in the Church was seen to occur as a result of the gap between the attitudes of society and Church towards women. A woman in Tasmania explained:

I work in a profssion where my knowledge and skill is acknowledged for itself, and in which it is recognised that my being a woman provides a complementary service to the men I work with. I work in the secular world, which is much further along the road of acknowledging women as equals than the Church which preaches our equality in the sight of God. The exclusion of women on the basis of sex from Church structures, governance, administration of Sacraments, presiding at liturgies and involvement in decision-making meant that, for many participants, women were treated by the Church as second-class citizens. The lack of inclusiveness by the Church of a range of people, for example those of different cultures and the poor, was a serious barrier. Further, it was felt that the exclusion of women is linked to the exclusion of the poor. Women are seen by some as the "anawim" of the Church. It was noted that the Church is not welcoming of poor people or of Aboriginal people, and could learn from women in this matter. A female participant, presenting on behalf of AICC in Rockhampton, spoke of one woman's experience at a Christian Conference: As an Aboriginal woman she was put in a room to sleep by herself. A Sister put a mattress on the floor and shared the room with her. The Chairman later apologised on beha if of the group for the hurt and rejection. One woman's confession: "Iask

190 Woman and Man: One in Christ Jesus forgiveness because before I came here I prayed that I would not be in a room with an Aboriginal woman". The response was: "Father,forgive them for they know not what they do". A change of attitude resulted, but it was a very painful and humiliating experience for the Aboriginal woman and her companion. Fundamental issues concerning the theology of personhood and the theology of sexuality were seen to underpin the Church's position on the role and status of women. It was felt that basic theological principles, such as the true and equal dignity of all men and women, made in God's image and likeness, and the goodness of sexuality, receive inconsistent treatment in the Church's teaching and practice. Women are regarded as merely producers and reproducers, mothers or virgins, wives or harlots. A submission received from a group of women from Western Australia states: Those of us who were not mothers —for a diversity of reasons —felt that the Church seems to speak to woman first and foremost as mother and other expressions offemale life are touched upon only infrequently. Women are too often defined by their reproductive role. Those who are single and/or childless, those women unable to have children, need to hear from the Church that there are many ways of giving life. Arguments such as blaming Eve for 's fall are stifi used to reinforce negative insights concerning the role of women. As a result, women's bodies and prayer styles are not acceptable in liturgy and girls are excluded from serving on the altar in some parishes. There was a strong sense of the Church's rejection of women and their daughters. The denial of women's experiences by the Church was seen as an associated barrier. In particular, the lack of understanding of many women's desire for ordination, as a means of service to a Church urgently in need of a renewed priesthood, was a source of much pain and anguish. A large group presentation in Rockhampton highlights this point: Whenever the notion of the ordination of women is raised, there is an immediate assumption by church authority that women are seeking power. ... We want to refute, in the strongest possible terms, this notion that women seeking ordination desire power. Is the same assumption made about men entering seminaries?... Ordination, we contend, is not about the power of exploitation or domination, but is about vocation and the authority to act out that vocation. The trauma and grief of relinquishing mothers forced to give up their babies by Church people, often when the women were young and single, were highlighted as another example of the denial of women's experiences. The lack of process of consultation on a range of issues concerning the life of the Church, and women in particular, was presented as a bamer to participation.

Public Hearings 191 There was a strong theme regarding the absence of female role models. Only stereotypes of women, which were seen as most inadequate to reflect the richness of the Catholic tradition and to inspire contemporary life, are presented. In addition, women were not seen as role models for Church. It was noted that impossible and faulty images of Mary are often projected. It was lamented that images of women as unworthy have been adopted by many women. A presentation on behalf of a parish in Melbourne stated:

Mary's life has been interpreted in a way lacking her frll humanity. A refugee, a mother who gave birth in extremely dfflcult circumstances, a single mother (with a token husband) who led a life of hardship and sorrow and experienced the ultimate sacrifice of watching her son die a criminal's death. Yet what do we see as an image? The pure serene mother cradling her child - no tensions, trauma or passion. How can we relate to this? Some participants saw the barriers to women's participation as being internal to women themselves. Lack of self-esteem and reticence on the part of women were cited. Women themselves defending the status quo and women's silence when abused were presented as barriers. Further causes of concern which were expressed were women's attitude to other women, women with divergent views disagreeing among themselves in an intolerant manner, the prejudice of both men and women, and distorted forms of .

6.6.4 Patriarchy, Clericalism, Sexism, Lack of Accountability In general, it was experienced that women are oppressed and unrecognised by Church structures. The dominant concern was that the patriarchal structures exclude women. The patriarchal nature of the Church as a barrier to women's participation was a constant theme throughout the hearings. Many presenters suggested that Canon Law, Church customs and procedures exclude women and that there is a lack of recognition of such direct and indirect discrimination against women. Concerns about Canon Law were frequently expressed. A presentation in Melbourne stated: Today, we are actually engaging in a paradoxical exercise. Men have invited women to tell them how women might participate in a Church in which all decisions are made by men? In the late twentieth century this is surely an anachronism and it highlights what is perhaps the single most important need to be addressed in today's Church - the fact that ordained ministry is identified with offices,functions and ministries which do not necessarily entail the exercise of the "the power of orders". In the present Church, only the ordained are deemed by canon law to be capable of exercising the power of governance in the Church. Offices that entail the exercise of that power are restricted to clerics. (cf. Canon 274)

192 Woman and Man: One in Christ Jesus The structures of the Church were seen as male, hierarchical and authoritarian. Each of these characteristics was viewed as oppressive by the great majority of participants who addressed the issue of barriers to women's participation. It was lamented that women's rich giftedness was not easily expressed in such a Church. Issues of patriarchy, sexism, clericalism and exclusive language were frequently mentioned together. The pervasive male image of Church was seen not to be in keeping with the vision of the Gospels. Sexism in the Church alienated both women and men. A presentation in Perth commented:

Our belief is that because of the current limitations placed on women by the constructs of the Church, the Church is less than it should be. That is, where some people within a structure are restricted in their capacity to participate, it impacts on the whole structure and limits its potential. Furthermore, such restriction limits the potential of individuals, to the extent that individuals and the communities to which they belong are less than they should be. Surely, our role in God's creation is to be and become as much as we are capable of, that is, to realise our potential.

The issue of the misuse of power was prominent. Some presenters described a desire, even a hunger, for power and control on the part of Church men and Church leaders. A presentation in Adelaide noted a distinction between "power over" and "power with":

It grieves me, and I believe, it grieves our God, that our institutional church is and is seen to be a predominantly male reality. That its members, in the late twentieth century, do not see this as a profound distortion of Jesus' hfe, teaching and praxis tho roughly amazes me. Rather they work hard to maintain an historical, man-made structure that exercises power over other lives, rather than sharing power with fellow human beings who are called by God to the dignity offull human agency, that is to their birthright offull subjectivity as human persons.

Over-centralisation and the lack of local autonomy of the Australian Church were considered a barrier to women's participation. The Australian Church's dominant Anglo-Celtic culture was also seen as problematic. The oppressive atmosphere of Rome was cited as a source of alienation. The dissonance between what the Church preaches and what the Church does was experienced as a scandal by many participants. Changes in society concerning the role of women are not reflected in the Church. It was emphasised that Catholics are asked to take a counter-cultural stand but that society is ahead in the equality agenda. An example of this point is taken from a presentation in Melbourne from the Conference of Leaders of Religious Congregations in Victoria:

Public Hearings 193 Furthermore, at this point of time, a striking contrast is evident between the status of women in society and the status of women in the Church. Certainly there are still barriers to surmount on the way to full participation of women in public life. Nevertheless, the legal obstacles have been removed and in principle women now have access to all professions and all positions of responsibility. This contrast between the Church and society is becoming more and more apparent and more and more contested. It is particularly dfflcult to explain this to young people.

A large number of the presenters stated that the attitudes of some of the Bishops and clergy, and especially parish priests, is a significant barrier to women's participation in the Church. However, it should be noted that presenters were frequently at pains to note and praise positive exceptions to this observation concerning both priests and Bishops. Such attitudes are sometimes expressed in the mockery of women and their concerns. By labelling people "radical feminists", or even "feminists", it was felt that they could be disregarded. It was lamented that many good attributes of the feminist movement, which stressed the equality of all people and the importance of equal access to education and opportunity, were dismissed by so many priests and Bishops. It was noted that, on the other hand, the Church herself had often promoted feminist values regarding the dignity and worth of women. In reflecting on the misunderstanding of feminism, a female presenter in Tamworth stated:

Properly understood,feininism is synonymous with "woman's emancipation" or "rights of women" rather than "rights equal to men". What feminists share is the impetus to critique and improve the disadvantaged status of women relative to men within a particular culturation. Its struggle is to give birth to the "true woman" and by inversion to the "true man". The most frequently mentioned barriers across Australia concerned the power of parish priests and their behaviour and attitudes towards women. It was felt that the parish priest can effectively prescribe the nature and extent of women's involvement in the parish. Together with this frequent dependence on the parish priest, participants expressed concern that parish priests cannot be effectively challenged by their parishioners. A presentation in Bunbury stated: Under the present mindset, parishes "belong" to the parish priests rather than the laity. Parish councils act as advisory bodies but power of veto still rests with the priest. There has been little or no development of the understanding of the Priesthood of the People since Vatican II. The attitudes of some priests and Bishops were cited as a particularly important barrier for women in the more remote areas of Australia where "parish-

194 Woman and Man: One in Christ Jesus hopping" is not a possibility. The effect of such attitudes and behaviour resulted in abuse of the pulpit, a lack of hospitality at the Eucharist and even the denial of the Eucharist to many. Inconsistency from one parish and diocese to another was another issue noted. Some saw parish priests as generally holding entrenched sexist attitudes and exhibiting sexist behaviour. A strong sense of secrecy characterised the relationship of many clerics with the laity, an "us and them" mentality. Clericalism was a strong theme which included both sexual and psychological abuse by clergy. Many presenters experienced priests as unaccountable and at times arbitrary and insensitive in the exercise of authority. A frequently cited example is that parishioners may put a lot of effort into something, and then it is stopped or dramatically changed by the parish priest. An example of this point was given in a presentation in Toowoomba:

A woman who is very active in a parish and holds the liturgy together in a number of ways while juggling work and family notes that decisions made by the all-female liturgy group are ignored by the priest with no consultation or discussion. Members begin to lose heart and ask "Why do we even bother?"

There is no grievance procedure in such cases. There was significant and nation-wide concern that there are no avenues for appeals against Church decisions or for dealing with dilemmas. The lack of accountabifity and any measuring of performance of those who have authority were referred to by many presenters. Many presenters commented on the falling number of priests. While some saw this as an opportunity to explore greater lay involvement in key roles, a significant number lamented the growing number of priestless parishes. Pressured into the role of a "dispenser of Sacraments", the priest has come to be seen by many presenters as the worker of "magic". The lack of pastoral care by priests, such as visiting the dying, presented barriers to participation. Many participants were anguished that there is no avenue for others to exercise ministry to sick and dying in a sacramental way. It was emphasised that it is often most difficult to ensure the sacramental element of palliative care. The problem of distance for those not in capital cities was highlighted. Fear on the part of priests and Bishops was identified as another barrier to women's participation. This concern was a strong and constant theme in all the hearings. Fear, ignorance and discourtesy shown by many clergy and sometimes lay men towards women's participation presented serious obstacles. A presentation in Rockhampton illustrated this point:

Public Hearings 195 We fret the greatest barrier isfrar —fear of change. The male dominated church appears at times fearful of women - educated women in particular. Having experienced a long history of celibate brotherhood they lack the intimacy and the knowledge of how women perceive things.

There was the perception that the Church was seen as a "club" by priests and Bishops where the laity, and especially women, were not welcome or worthy. This fear encompasses both the clerical/lay division was well as men/women. The sense of fear extended to the clergy's fear of risk, of challenge, of making mistakes; indeed, fear of change itself, especially when it involves the relinquishment of power. The particular difficulty men have in changing was emphasised by a man in Melbourne:

So 1 think it's a dfflcult thing for men who have had power for years,for thousands of years, to relinquish it. . . . So I think it's very dfflcult for men to change. For some men in my age group particularly (in their 50s), they've been allowed to get away with so much for so many years that they can't even think about change.

6.6.5 Lack of Recognition of Women's Experience and Spirituality The exclusion and lack of recognition of women's experiences, perspectives and spirituality from Church teaching and spirituality were raised as another significant barrier. The current spirituality is experienced as "man-centred". It was strongly felt that women's experience is not heeded and that Church teachings do not take women's experience into account, resulting in out-moded theologies. Others cited the lack of recognition of . It was frequently noted that women's experience, gifts and talents are not fully used in a Church which was so much in need of service by people of faith. The great energy of women scholars in the Church was highlighted in Rockhampton: Women scholars in all areas of study - church history, biblical studies, moral, pastoral, systematic and sacramental theology - are at present creating an alternative body of theological reflections which can, and should, no longer be trivialised and ignored. Immense energy is being expended by women throughout the world, in order to reform and revitalise the life of the Church, at its basic levels. Women bring to the Church many gifts, not the least of which is tremendous enthusiasm and resources for transformation. A lack of authentic rituals, and liturgy and worship styles which alienate women, were barriers raised by many presenters. The dichotomy between theologians and the magisterium was seen by some as unhelpful. Most presenters felt that the Church concentrates too much on laws and control. More specifically, it is "hung up" on sexuality, which it seeks to control. As a

196 Woman and Man: One in Christ Jesus result, many of the laws are experienced as guilt-inducing and lacking compassion. The majority of the presenters cited aspects of Church teaching and practice as barriers to women's participation in the Church. Many suggested that tradition is used in a rigid and static way, history is presented as men's story and that Scripture is used in such a way that women's stories are excluded, for example in the selection of readings in the lectionary for Sundays. A participant in Adelaide explained this point in the following way:

To hold to a notion of the unchanging nature of the Tradition would seem to counter this belief in the ongoing, living reality of God's revelation in a Church. Thus to hold that the traditional ways of appreciating women's participation cannot be subject to change would seem a distorted view of the nature of the living Tradition of the Church. The way in which the Scriptures are interpreted and presented in homilies was seen as a barrier to women's participation. Scripture is used in a fundamentalist way presenting negative and blaming views of women, "the legacy of Eve", blaming Eve for Adam's fall. A female presenter in Sydney noted:

Participation according to the dictionary means "to share in". While women are assured that they are fully redeemed children of God, they are still made to feel that it is their fault that redemption was necessary in the first place!... Women are seen as either Eves or Marys - either way definitely not human and certainly not helpful in living daily lfe. A number of presenters noted that some Marian theology has been used to enforce the subservience of women. Mary is often presented as weak and submissive. Such faulty Mariology was mentioned by some participants as a means of limiting the participation of women in the Church and promoting passivity and subordination among women. In particiilar, many participants saw the Church's teachings on sexuality as failing to incorporate the insights, perspectives and experiences of women, and as treating women as inferior persons. The influence of Plato and dualism was frequently cited as negative for women. The failure to address dichotomous attitudes to women, for example as saint or whore, was a concern. Many presenters said that women's sexuality is not understood or accepted. They felt that the practice of the Church actively rejects women's sexuality. Other presenters simply felt that women's roles are played down in the Church. Some presenters felt that the problem was not so much Church teaching but the lack of reception of Church teaching. Church teaching proclaims and promotes the dignity and equality of women but this is not translated into practice. A woman in Adelaide expressed this concern in the following words:

Public Hearings 197 Young women, together with all of us, note that the stance the Church takes on issues of social justice is seriously undermined by the gulf that exists between what the Church says and what the Church actually does in its exclusion of women from many aspects of Church lfe and ministry. Who will be Church to young mothers, single mothers, women who will look to women for an authentic expression of Church in 15 years time? Many presenters spoke of the Church's failure to embrace diversity. The Church was not seen to be flexible enough to make people comfortable in diversity. As a result, there was sometimes expressions of hate between those of differing opinions. Aboriginal women making presentations almost unanimously said that it is hard to find a place in the Church because one is an Aboriginal person. They spoke of a lack of understanding of who Aboriginal people are, and a lack of knowledge of Aboriginal peoples and their culture. The lack of acceptance on the basis of Aboriginality rather than of gender was said to be the main barrier to their participation in the Church. It was emphasised that there is a failure to integrate Aboriginal and Christian spirituality. A presentation by Aboriginal women in Tamworth highlighted this barrier of racism: The biggest issue facing Aboriginal women in society and in the Church is racism. This applies to men also. . . . they do not pass you the collection plate because we are Aborigines. They think that we do not have any money. People still continue to change lines when coming to Communion so that they do not receive from us. . . . There are less and less Aboriginal children in the Catholic school. Lesbians members of the Church are ignored. The silence of the Church in regard to its lesbian members is seen as a form of harassment. Women whose sexual orientation is towards other women have long rejected the term "homosexual" yet the church persists with the term. Lesbian women are equated with gay men as if they were a homogenous group. As experienced in Confession and preaching, the lack of knowledge and sensitivity of priests on the issue of lesbianism has caused terrible hurt to women. Lesbian women who are employed by the Church experience a threat to employment. A presentation in Adelaide on behalf of the women members of Acceptance-Adelaide Inc highlighted these barriers to the participation of lesbian women. The following story is one example:

Heather speaks of her anxiety. I am a teacher in a Catholic school. But being a lesbian means that I have to be always on my guard, even though I am not in a relationship. Most of my friends are lesbians and we do a lot of

198 Woman and Man: One in Christ Jesus social things together. But I can't talk about my private life in the staff room in the same way that the others talk about their families. I might let something out accidentally which might trigger off their curiosity. It is a very lonely feeling. I am sure that if my principal knew I was gay she would start to look for some excuse to have me fired. The majority of presenters were concerned that young people do not see Church as relevant to daily life and that large numbers of young women are leaving the Church. Young people, both male and female, were turning away from the Church. There was frustration that Vatican H teachings have not been received, implemented and promulgated. Many presenters spoke of feeling spiritually starved or of the emptiness of their experience of Church. Need for ongoing conversion of the Church was noted along with the Church's unwillingness to change and reluctance to admit mistakes. Recent scandals in the Church were referred to and the Church's failure to reflect on underlying difficulties in Church teachings and practices was lamented. Some expressed concerns regarding the inadequate financial support to promote the participation of women. The belief by some that the Church is a democracy and the perceived leniency of the modern Church were seen as barriers for some presenters. The current Adelaide Church was seen by some traditionalists as a barrier for them.

6.6.6 Lack of Gender Equality Virtually all presenters suggested that the gifts of women should be recognised, acknowledged and affirmed, and that women should be encouraged to participate in the life of the Church. Some presenters said that women should be encouraged to participate in the Church at all levels including the Vatican. Feminine perspectives were seen as different from those of men and excluded. This lack of equality was inherent in the very structures of the Church. Once more the point was made regarding the irony that Christians are asked to take the counter-cultural stand, but in this matter of the promotion of gender equality, today it is our society, rather than the Church, that is leading the way. The comments of a participant in Brisbane are an illustration of this issue:

Marginal, "helping" roles no longer reflect the abilities of women to participate productively in Church life - f indeed they ever did. Women now have the proven expertise to participate in Church life at the highest levels of leadership and authority. They do so in secular life. There is no sustainable reason to deny them this right in Church life. Far from lagging behind secular society in the incorporation of women into strategic positions, the Church

Public Hearings 199 should be in the lead. Women expect it, and the Church, if it is to survive, needs it. For the Church to continue with its current practices of disenfranchisement of more than 70% of its active population on the basis of sex is totally anomalous, both in terms of Gospel values, and in terms of organisational strategy.

Many presenters felt that the gifts and talents of women are rejected rather than being recognised and used for the Church. In addressing concerns of gender equality, once more the concern was repeated that women's skills, gifts and talents are not fully utilised. This was perceived as both a barrier to women's participation and an impoverishment of the whole Church. A presentation in Adelaide noted:

The energy and gifts of so many of our young women today are being lost as a resource for our Church. Many young women continue to be involved in social justice action but see the Church as a joke while it continues to exclude women in ways no longer tolerated by society under Human Rights and Equal Opportunity legislation.

A number of presenters felt that the prevailing culture of the Church is sexist and relegates women to traditional roles rendering them invisible in other roles. Some referred to a "1950s style sexist Church" while others spoke of "patriarchal, hierarchical Church structures". It was noted that there is poor representation of women on committees and boards. Women were not seen as being given any authority within the Church, and those people who were given authority were not held accountable for their exercise of authority. The majority of presenters saw the Church as unwilling to take on Equal Employment Opportunity and Affirmative Action processes accepted in society. This reflected tokenism and a lack of political awareness within a male dominated Church. Some said that lay women are seen as the bottom rung of a hierarchy in which the clerics are at the top followed by religious men, lay men and religious women. The "clericalisation" of religious women puts them above lay women in this hierarchy. There is a significant gap between Church and society. An anti-feminist sub-culture was experienced in the Church by some participants. In this regard, the Church was seen to be uniquely consistent and inconsistent: on the one hand the Church has done much over the centuries to protect and promote the dignity of women, for example through the education of young women by Religious Orders. On the other hand, the feminist movement is seen to be dismissed by the official Church in an uncritical manner. This stance was a source of alienation of both women and men in relation to issues of gender equality.

200 Woman and Man: One in Christ Jesus 6.6.7 Concerns about the Church's Stance on Sexuality, Marriage and the Family Lack of value placed on motherhood and family roles by society and Church was seen as a significant barrier by many presenters. Motherhood in particular is insufficiently recognised and honoured. It was noted that the push for women to join the market economy erodes women's free choice. A presentation in Melbourne stated: Our problems in family life are numerous. It is alleged by some that 10% of Australian families do not have one member bringing in a wage. Unemployment destroys families and the morale of our young. We find we cannot even exist comfortably on one salary, so our young women are being forced into the paid work force, while our babies are being brought up by paid minders. Worse, our young women are being taught that true self-fulfilment is found almost anywhere except in marriage and motherhood. Yet the pursuit of career at the expense of the domestic sphere appears not to have increased the happiness or wellbeing of our young women. Many of the presenters saw Church teaching and practice in relation to sexuality, marriage and the family as a barrier to women's participation. It was felt that sexuality was generally repressed and that women's sexuality was feared and stigmatised. The teachings and pastoral practice of the Church were seen as failing to take into account or address women's views and experiences. For example it was suggested that generally the hierarchy has ignored issues such as rape in marriage. The Church's teachings on artificial contraception, abortion, steriisation and IVF did not take into account women's experiences. The lack of credibility about both the teaching of and the process of decision- making concerning artificial contraception was also frequently stressed by presenters. Problems of both the content and process of developing the teaching of Humanae Vitae were emphasised across the nation, especially by those who were affected at the time of the publication of the document in 1968. It was noted that the Church's stance on many issues of sexuality is dismissed by the young as irrelevant as a result of its lack of credibility. From a different viewpoint, some presenters at particular hearings expressed concern about what they termed "the contraceptive mentality". The failure of many Catholics to adopt the Church teaching on artificial contraception was seen as a barrier to some. was seen as a danger to the family. A presentation in Perth stated: Catholics have become very confused about the teachings of the Church on various aspects of sexuality. In the absence of understanding and the perception that "they don't know what they are talking about" there has been a general rejection of teachings associated with marriage and procreation.

Public Hearings 201 A number of presenters thought that women are not allowed by the Church to make their own decisions in marriage, for example in relation to birth control and traditional subservient roles of women within marriage. The exultation of submission and suffering, especially of women in family roles, was seen as a barrier. It was considered that celibate clergy are unable to understand women and family life. Problems of the divorced and remarried were raised as serious difficulties, along with the treatment of solo parents and marriage annulment processes. It was felt that the Church's marriage and divorce laws were marked by legalism. Marriage breakdown, irregular marriages and the lack of self-esteem of dysfunctional families were all experienced as barriers to participation. It was noted that the Church needs to be more active in condemning domestic violence. A presentation by a woman in Perth emphasised the point: Women who are victims of domestic violence have even greater needs - hence the necessity for clergy to receive specialised training on the issues constituting domestic violence. It is not right or just to leave the woman victim on her own and for the Church to stay silent on the issue. What message does this lack of action send out to victims of abuse? At the very least it gives the appearance of condoning the violence and harm.

Some participants spoke of the lack of support for full-time carers of people with disabilities. A small number of presenters said that some women are prevented from participating in the Church by their spouses. Many presenters stressed the pressures on families and the many demands on women's time and energy. A few participants saw media coverage as undermining the Church's teachings on marriage and the family and thus discouraging women's participation in the Church.

6.6.8 Exclusive Language and Images The great majority of presenters who spoke on the question of language and images saw exclusive language and images in relation to both humanity and God as a barrier to women's participation in the Church. The issue of exclusive social language drew the greatest attention. For example, a presentation in Melbourne stated:

Language reflects reality. Language makes meaning. The language we use tells us and others something about our values. ... Once upon a time it seemed quite acceptable to address all of humanity as "man"; however our society, ourselves included, no longer find this so. Yet, so often throughout the liturgy of the Church and in its official documents there is the persistent use of man intended to include all people and the dominant use of masculine images in speaking of

202 Woman and Man: One in Christ Jesus God. We are increasingly aware of the effects that verbal abuse and insulting name calling can have on a person's self concept. Non-inclusive language does similar damage. . . . The other significant language issue for many Christian men and women is the sole use of masculine images and pronouns for God. Exclusive use of terms such as Father, Lord, and All-Mighty, they believe, distort the nature of God and God's relationship with us. Concerning images of God, the problem did not appear to lie in the appropriate use of male images, but rather in their excessive or exclusive use which meant that the rich and varied understanding of the mystery of God was not expressed. Some presenters specifically stressed an excessive focus on the image of God as Father as a barrier to women's participation in the Church, while others spoke of their experience of exclusively male images of God. A presentation emphasised this point:

We restrict and limit the transcendent God when we limit our references to God as being exclusive to the male gender. If women are made in the image and likeness of God, why isn't this reflected in language about God also? God is Spirit and therefore neither male nor female. Consequently, any language about God will always be inadequate. However, it is important to strive to use the most appropriate language possible. By the over-emphasis on God as male, the Church limits our concept of who/what God is and therefore of how we can relate to God. Through the "masculinisation" of language and God's images, the culture of the Church was seen by many as excluding women. The exclusive use of male images and language for God, and for humanity, especially in liturgy and worship, was a particular issue. While the majority of participants felt that God had been "masculinised", a small minority felt that the attempt to use inclusive language and images was a barrier to their participation. An illustration of this latter view is taken from a presentation of a woman in Adelaide:

I know that some women attend liturgies which alter the words of Scripture and the liturgy. I do not wish to go to these liturgies or want to. The vast majority of women do not wish to attend these liturgies. Why should changes be imposed upon every parish and all women when there is absolutely no genuine need? Why should political correctness and a muffling of Our Lord's words enter our precious Catholic Church? It should not. The vast majority of Catholic women do not want it under any circumstances.

6.6.9 Excessive Focus on Male Spirituality Presenters who spoke about spirituality generally felt that the spirituality of women and those who were not Anglo-Celtic males was not accepted. Many

Public Hearings 203 presenters thought that this situation has led to a spiritual poverty within the Church in Australia. Some said that the Church's spirituality was thus crippled and deformed, and focused excessively on male spirituality. Aboriginal presenters specifically noted the failure to integrate Aboriginal and Christian spirituality.

6.6.10 Lack of Adequate Consultation and Communication Participants who addressed the issue of consultation and communication in the Church stated that in Church life, vocal women are dismissed and only certain kinds of women are consulted. A number of presenters said that the prohibition on the discussion of the ordination of women is itself a barrier to women's participation. This view was presented both by those who were in favour of the ordination of women and those who were not particularly concerned about the issue. Lack of communication, especially at a national level, presented barriers to participation. A presentation in Bunbury explained:

We need a diligent dissemination of information through all levels in our Church. For example, I have been shocked at the number of people who heard nothing about this Research Project until afew weeks ago when I told them. We sympathise with Parish Priests who receive so much mail through which they have to sort. To whom do they give this type of document? Some Parish Councils simply decided that it was not an issue for them. Other parish councils did not see the document at all. The issue of communication, especially in rural areas, is a vexed one

6.6.11 Concerns Regarding Education Some participants felt that the lack of educational opportunities and an inadequate understanding of the faith were barriers to women's participation. Others saw frustration at the lack of reception, promulgation and implementation of the teachings of Vatican H as discouraging women. A small minority of presenters saw the influence of educators in Catholic schools as undermining the rights of parents and expressed concern about the lack of faith in some Catholic schools. Religious education and sex education were the two areas where this was most pronounced. An example of this concern is taken from a presentation on behalf of Concerned Catholics in Rockhampton:

A barrier to women in the Church has arisen due to the fact that parents have lost their trust in the schools to provide sound Catholic teachings. They must be ever vigilant to counter false teachings, weak catechetics, and modern ideologies being taught in our schools. This task has become so heavy that some families have taken the drastic step of removing their children from Catholic schools in order to preserve the faith of their children.

204 Woman and Man: One in Christ Jesus 6.6.12 Limitations and Inequality in Professional Service and Employment of Women in the Church Some presenters saw limited employment prospects and the lack of a career path for women employed within the Church as a barrier to women's participation in the Church, especially in key roles. It was said that the employment of women within the Church was characterised by "dead-end jobs", short term contracts and the lack of professional development and career structures. It was considered that there was much inequality in Church employment. The payment of women was linked to their poor status and recognition. It was noted that much depends on priests in the contractual arrangement for pastoral associates. As a result of these barriers in the area of professional service and employment, it was lamented that women are not able to serve the Church as fully as their education and talents would allow. A presentation in Bunbury highlighted this point:

Our country has a high rate of unemployment. There are deacons and many lay men and women well trained in theology, highly skilful with leadership potential, yet they are not offered the positions.

6.6.13 Church Lagging Behind Society in Gender Equality Many of the presenters spoke of experiencing a dissonance between their roles and status in society and within the Church. They felt that women are taken more seriously and treated more equally in society than they are within the Church. Many noted that young women would not tolerate this and that other women are leaving too. Some felt grieved that the Church is not leading the way in treating women as being equal to men. Others were less positive about the roles and status of women in society at large, seeing both Church and society as marked by a patriarchal culture. Some saw the Church as having taken on the patriarchal culture of the surrounding society. Rural isolation, experienced in many areas of Australia, was experienced as a barrier to participation in the Church. This difficulty was often linked to the need for better communication. A small number of the presenters said that worldly influences, involving secular pressures, consumerism and the secular culture attacking the Church, were barriers to women's participation in the Church. They saw this as being expressed in feminism and women pushing for power and status. These presenters frequently criticised feminism without describing or defining their understanding of its meaning. For such participants, feminism seemed to be related to a pressure whereby the main or sole focus in the life of the woman was not on the family. Feminism was seen to be inappropriate for young women, and "career-oriented" women were said to have fallen for its ideals. A participant in Ballarat stated:

Public Hearings 205 There is a danger that strident and militant feminists may succeed in their push to dominate the parish scene. Mary, the woman of Faith, may not be their model; power, not service, their motive for participation. For some participants, single women and married women with no children were also seen as representing barriers to participation. The contemporary medical culture was noted as an obstacle. Some presenters saw the attitudes of some women themselves as a barrier. They felt that some women had internalised and accepted the subordinate roles and inferior status accorded to them by society. Other presenters believed that socialisation, resulting in low self-esteem and a lack of self-confidence among women, was hindering women's participation in the Church.

6.7 Ways in Which Women's Participation in the Church Can Be Increased While the vast majority of participants suggested the following ways in which women's participation in the Church should be increased, a minority of presenters said no change was needed. A number of presenters simply stated that the Church should reverse all barriers outlined in response to Question Three and did not give specific detail concerning ways to address increased participation.

6.7.1 Inclusion of Women in Decision-making and Leadership The vast majority of presenters wished to see women more included in the decision-making and leadership of the Church. A whole and equal participation with men was desired. It was felt that decision-making and leadership should be inclusive of both women and men, clergy and laity, and should be undertaken in partnership at all levels. Women should have equal access to decision-making at all levels rather than having merely advisory roles. A mandate is needed. Both the feminine and the masculine is required in order to find a more wholesome and balanced way. An urgent need was identified for informed discussion and broader consultation on decisions. A presentation from some women in Toowoomba requested that: in decision-making at all levels in the Church, the shared wisdom of women be honoured; education and theologising around the whole concept of PARTNERSHIP and all its implications such as authority, collaboration, shared responsibility, accountability be undertaken by key bodies that exist in Church today.

206 Woman and Man: One in Christ Jesus Both male and female ways of making decisions should be honoured and new leadership styles, including the approaches of women, should be introduced. Such a climate of mutuality and acceptance would better draw on all gifts and utilise female approaches to decision-making and problem-solving along with male approaches. There were many suggestions concerning the need for more collaborative leadership. Leadership needs to be more in touch with the people and to operate out of the power of love rather than the love of power. It was proposed that the Church explore the strengths of women's styles of leadership in organisations and how these might impact on the Church. More collaborative leadership was desired and diocesan pastoral councils were suggested as a means of achieving this. In selecting women for such roles, it was recommended that the Church pick the best people, that is those women with suitable qualifications, backgrounds and personal qualities. It was suggested that an ombudsperson be appointed to handle grievances within the Church. Aboriginal presenters suggested that Aboriginal leadership within the Church to minister to the sick and dying should come from within their own group. A presentation in Rockhampton on behalf of the AICC emphasised this need:

Special Ministers should include Aboriginal people; they want to be able to go to their own sick people with the Eucharist and spiritual support. The community itself should nominate leaders who would then be commissioned. This could include Aboriginal women as deaconesses in their own communities. Aboriginal presenters also spoke of the need to unite families, for example at conferences, to keep the family together to ensure the involvement of children and teenagers. The introduction of married priests would assist both the Aboriginal and wider community. Some saw lay leadership as inevitable and suggested that it be funded so that it is exercised on the basis of gift and calling rather than ability to pay for training or to donate time. Some presenters thought that local Bishops should have more authority while others stressed the need for submission to Rome. It was suggested that there is need for priests and religious in leadership positions in rural parishes.

6.7.2 Ministry and Priesthood There was a strong call to re-examine the theology of ministry, the gifts of women and the creation of new forms of ministry, as a presentation in Brisbane recommended:

In seeking to address the problems of a gendered culture and the ordination of women, that a reassessment of ministry and ministries in the Church take place.

Public Hearings 20.7 The proposed outcome would be the exploration of new possibilities of ministry for both women and men beyond the gendered confines of our present reality. Ongoing dialogue is needed about role of ministry in the light of Baptism. Issues broader than ordination require investigation. It was suggested that there is an urgent need to acknowledge that the ordination of women was an issue both for participants who spoke in favour of the ordination of women and also for those who were either unsure or opposed to women's ordination. There were many calls for a renewed priesthood that would be inclusive of men and women, married and celibate. There was a strong call to change Canon Law, especially Canon 274, regarding ordination. An example of this call is taken from the presentation in Canberra on behalf of the group, Ordination of Catholic Women (OCW):

OCW calls on the bishops of Australia to listen carefully to these voices, to be courageous enough to stand against a blind acceptance of a church structure which was man-made at a point in history and which can be now un-made by men at another point in history. Such a stance would place the Australian bishops among the prophet Jesus and the women and men of the prophetic movement of the reign of God - among people who made life-threatening choices for the sake of an inclusive reign of God.

A number of presenters wanted to see women and married people of both genders in ministries of all kinds. Some participants suggested that women be ordained to the priesthood or diaconate. It was proposed that the Church explore the expansion of the deacon's role to include women as deacons and also explore women acolytes. It was felt that the permanent diaconate should be available for women. The need for courses for Aboriginal women to become deaconesses was suggested. In the words of a presentation in Alice Springs:

We believe that some changes could be implemented allowing for this gradual movement towards the full participation of women in the Church. Women could be "officially" commissioned by the Church to administer the sacraments of baptism, matrimony, and anointing of the sick (without of course "reconciliation"). Already women are marriage celebrants in our secular world. Without "Orders" people are excluded from administering the sacrament of 'reconciliation'. . . . Those who don't want a woman to perform these ministries would be free to choose a man. But why should those who prefer a woman be prevented from having their choice because others do not want it? If we don't like oranges we should not prevent others who do like them from eating them. However, over time, the palate could change if exposed to this new experience. Particular ministries of many women, such as hospital chaplaincy, where the minister is unable to administer fully to the person, require urgent examination.

208 Woman and Man: One in Christ Jesus The importance of including female experience and perspectives on this issue was stressed. It was strongly recommended that women working in chaplaincy should be able to anoint the sick and the dying. The provision for carers of the sick to anoint and to hear confessions was a constant suggestion. A presentation in Canberra 'Regarding the Hospital Ministry' made this recommendation in the following way:

To go one step furt her, I will quote from a remarkable who has spent many years as chaplain in a large city hospital. In a letter to me she writes, and I quote: "the sooner chaplains and some ministers, mind you not all of them, are given the right and power to anoint people the better. How many confessions do we all hear? 1 have sat with a dying patient for a long time and out of the blue they say they would like to receive the last sacraments. I must leave them, not knowing whether they will live until I return, to find a priest. They are then confronted, often, by somebody they have never seen before, they are uncomfortable, and in five minutes he has done "the job" and gone. I myself am soon retiring, but I will continue to pray for change".

In a similar way, a presentation in Adelaide on behalf of the Sisters of St Joseph working in the Diocese of Port Pine recounted the following story of a Josephite:

I have been a prison chaplain for a number of years. I have heard many informal confessions which were very unlikely to ever be repeated to a priest. The d#culties of women confessing to men, particularly sexual sin, could be likened to the dWIculty some men have in approaching a woman doctor with some complaints. Funding for hospital chaplains and the need to train chaplains in ethics were also suggested. Along with the development of specific ministries to be opened to women and lay men, it was also recommended that such ministries be given appropriate titles and that the Church utilise the commissioning and mandating of ministers. It was suggested that women should be used as Catholic marriage celebrants. Many suggestions called for a re-examination of Church structures and priesthood involving a Research Project on the existing system of priesthood. The need was emphasised to return to Jesus and the early Church, and to take into account both the Scriptural text and the context, to examine the issue of priesthood. In the role of the priest, it is important to identify what is essential to priesthood. There was a view that priests are trying to do too many things, some of which are not specific to their roles and competencies as priests, and that some of these roles and tasks should be divested to appropriately qualified lay people. This would free priests to do more of the work that is specific to

Public Hearings 209 their role and would reduce their workloads. It was noted that there is a need for more pastoral care than the priest can provide. The importance of delegation to parish teams in a collaborative ministry approach was seen as critical. There were many suggestions concerning a re-examination of compulsory celibacy and the priesthood. It was felt that women and the entire Church would benefit greatly from the inclusion of married clergy. The importance of having Aboriginal married clergy would be consistent with their culture and would bring women forward as "men and women are always there doing things together". A presentation of behalf of the Aboriginal Catholic Ministry Melbourne stated: We hope one day our men will be accepted as married priests within the Catholic structures. This would fulfil our obligation to the laws of Creation of all that is beauttful and good; and which would enable us "to have and live ltfe to the full". (John 10:10) There were frequent suggestions for women to give the homily once a month. Canons 766, 767 and 770 were cited in support of this suggestion. Women's giftedness in preaching should be a service to the Church. A frequent request was for homilies to be given from a woman's point of view and from the point of view of married men. It was felt that women and married men may be able to connect the Scriptures to the ordinary life experiences of the majority of the congregation in a very concrete and down-to-earth way. The utilisation of large numbers of women with theological education in various capacities was suggested. Their loss to the service of the Church due to lack of opportunity was greatly regretted. Many presenters felt a need for qualified and experienced women to help minister to women.

6.7.3 Affirmation and Support of Women There were many suggestions about the importance of affirming and supporting women. It was commonly felt that there is need for an attitudinal change, especially on the part of clergy, but also by other men and some women, so that women are acknowledged, affirmed, celebrated and thanked. For example, a presentation on behalf of the Catholic Women's League suggested:

Attitudinal changes amongst some traditional clergy and their congregations would assist women to participate more comfortably. Times have changed and perhaps we ourselves have been slow to realise what we have to offer as women. Attitudes towards women, for example as saint or whore, need to be addressed. It was noted that attitudinal change requires time and dialogue. The need in

210 Woman and Man: One in Christ Jesus some cases for common courtesy and love as a central value in Christianity was highlighted. It was suggested that the Church note changes in the world around us regarding women's issues as "signs of the times". Recognition and acknowledgment of women could be done at various levels of the Church. It was seen to be important to recognise the work of volunteers in the Church, the great majority of whom are women, and rejoice over the lives of ordinary women. A revitalisation and affirmation of women's groups such as the Catholic Women's League were also suggested. A frequent request was the need to affirm roles of women in the home and promote support for women as mothers through assistance and lobbying. It was suggested by many that women should be encouraged to stay at home, especially for those women for whom work outside the home is not a matter of choice. It is important that adequate support is available at specific times of stress for women, for example pregnancy, miscarriage, postnatal depression, separation. While affirming motherhood, it was also seen as essential to recognise that there are many dimensions to womanhood. The need for female role models was strongly suggested. There is a need to provide appropriate female role models in the Church, especially for the young. Exemplars of Catholic women as achievable role models should be promoted, as a presentation in Wollongong recommended:

Change the role models: why should they always be virgins and/or martyrs How many Australian women or men - religious lay or clerical - have heard of Rosemary Goldie - the first woman ever to hold an official post of authority in the Roman Curia - Under-Secretary of the Council for the Laity and an "auditor" at the last two sessions of Vatican H. Yes, she's an Australian ... How many know about Norma Parker? There is a women's prison in New South Wales named after her. She was a Catholic lay woman who was active in making social work a profession, an important figure in the reform of the New South Wales Child Welfare Department and a member of the St Joan's Alliance. It was also suggested that the Church should emphasise the feasts of women saints. It was proposed that the Church research and explore a sound theology of Mary applicable to contemporary life. The need for acceptance of diversity in the Australian Church, including the diversity of women, was requested once more. More tolerance was needed. The diversity of women's experiences should be valued and used in a positive way. Concerning lesbian women and the Catholic Church, greater sensitivity, education and dialogue were required. A presentation on behalf of the women members of Acceptance-Adelaide Inc noted: The official teaching of the Church is quite clear: "They [lesbian women and gay men] must be accepted with respect, compassion and sensitivity. Every

Public Hearings 211 sign of unjust discrimination in their regard should be avoided." (Catechism, article 2358)

6.7.4 Gender Equality Many presenters suggested that the Church's teachings about non- discrimination need to be applied to its own affairs. The Church should use the skills and gifts of all men and women. It was suggested that an affirmative action plan is needed in the Church and that women should to be more visible. Public gestures of equality are needed. It was requested that women play a role on marriage tribunals and Bishops' committees, and be present at the Australian Catholic Bishops Conference.

6.7.5 Communication and Consultation Several structural means of listening to, consulting with and giving a voice to women were suggested, including the following: women's advisory boards at the parish, diocesan, state and national levels; women's advisory bodies to Bishops and priests especially at the diocesan level; women on diocesan councils and at the Bishops' Conference; more women on consultative bodies; women advisers to Bishops; women's advisory positions; women's research centre; national women's Catholic council; national colloquium; national forum on the family; women's commission; a commission for women with a research arm; an academy for the study of gender issues in the Church; an ACU Institute of Women's Studies; a centre for the study of women's history linked to ACU; a study of the sacraments and the sacramental life of the Australian Church to examine how women and their perspectives can be integrated more fully; each Australian Bishop visiting women-only groups on each of his pastoral visitations to parishes; the Australian Catholic Bishops Conference formally commissioning individual Bishops to attend women's events each year as listeners only; the Australian Catholic Bishops Conference making a policy decision to speak out at every opportunity on the injustices to women in society and the economy, and formally commissioning women to act as its spokespersons in these matters.

212 Woman and Man: One in Christ Jesus At the public hearings and in the written submissions, repeated attention was given to three particular initiatives which are seen by many participants to be effective in promoting consultation with and participation of women. These initiatives are: the National Board of Catholic Women: Consultative Body to Bishops' Conference of England and Wales; the Taskgroup of the Archdiocese of Brisbane concerning "Women's Participation in the Life of the Archdiocese: Present Roles and Future Directions"; and the Diocesan Pastoral Team in the Archdiocese of Adelaide. As a result of the repeated reference to these bodies, the RMG undertook an investigation of these initiatives to provide the Australian Bishops with detailed information concerning their background, purpose, composition, activities, particular challenges, reporting procedures, relationship to associated bodies and future directions. Detailed reports on these initiatives are included in the Appendices 12,13 and 14. A commission of women to make recommendations on the findings of this research was suggested. Others saw a need for a national Catholic women's organisation or for a broad commission to take forward the findings of the Project. Nee4 for action as a result of the Project was stressed. It was seen to be crucial that the Bishops act on the marginalisation of women. Many said that the Bishops should listen to this consultation and act on it, hear the hurt of people, offer a genuine apology and change. An example of the need for action by the Australian Bishops in response to the research on the participation of women in the Church comes from a presentation in Tasmania:

This Research Project is a good place to start. But it is what happens from here on that is important. Will this be the beginning of new growth, or will the results be buried as our voices have so often been buried under a mountain of bureaucracy, legalism and defensiveness? I pass on the challenge. I believe in the power of the Spirit of God to work in all situations towards the good - I hope I am alive to see the results!

Many presenters stressed the need for listening and dialogue. They suggested that the Bishops should enter into further dialogue with women about their experiences and provide opportunities for the oral and written sharing of experiences.. Forums were frequently suggested for compassionate listening to women's experiences, or to hear the views of both women and men. There was special concern to hear from young women. It was often suggested that such forums need to be an ongoing feature of the life of the Church.

Public Hearings 213 It was generally agreed that more and better communication is needed at all levels and especially at the national level. Forums for discussion need to be created. It was suggested that sometimes it is advisable to take discussion out of Church contexts. It was also suggested that the Australian Church needs to improve its media profile.

6.7.6 Inclusive Language and Imagery The majority of presenters said that inclusive language and images of God should be used while a minority said they should not. Many participants stressed the significance of language and strongly requested that the language and images we use for humanity and God should be inclusive of both female and male. The introduction of inclusive language in liturgy, ritual and public statements was sought. It was also suggested that an inclusive lectionary be developed for Australia's use. Some presenters called for balance and compromise concerning inclusive language. Many participants suggested that different images of God should be provided and encouraged. The use of inclusive religious imagery and more fluidity with images of God would more accurately reflect the Christian faith tradition. It was also argued that the official Church should embrace all New Testament images of Church and use symbols that are meaningful to Aboriginal peoples. An illustration of the requests for inclusive social and religious language is taken from a presentation in Sydney: It is now over 15 years since all Federal Governmental documents, including inter-departmental memos, had to be zvritten in inclusive language! It is a simple human decision - a Gospel decision surely - to include everyone and exclude no-one. . . . It is not fair to God to attempt to limit Godness by any one symbol. "Let God be God" and, as a Church, let us dare to practise using a variety of symbols to explore who God is - male symbols,female symbols, gender-free symbols. It's liberating, life-giving and fairer to God. We'll be a better "People of God" f we are to explore God.

6.7.7 Marriage and Family Many presenters wished to see the Church more actively and practically supporting family life and honouring parenting roles, and motherhood specifically. Mothers wished to be recognised, supported and valued by the Church and society in general. There is need for strategies for the building up and strengthening of the family, including a public statement concerning the family. Practical means of supporting family life were suggested such as keeping families together in Church activities by ensuring the involvement of children and teenagers, and by providing facilities for babies and young children.

214 Woman and Man: One in Christ Jesus Many participants strongly suggested that the Church be more affirming and vocal on the value of women being full-time at home. There was a need to support real choice to be full-time mothers. It was also suggested that the Church should lobby the government to reform the Family Law Act, provide a home-maker's allowance and place the tax system on a family basis. It was requested that the Church speak out on single income families. The presentation in Melbourne on behalf of the Australian Family Association made the following request:

We call upon the Australian hierarchy to support us when we call for economic support for the family, either through a Homemaker's Allowance or through the taxation system. A very simple measure could help us sign ficantly. At present, well over $2 billion of taxpayers' money is spent on providing paid child care. We submit that this money should not be accessed through the child care industry. It should be divided up among all mothers of young children, thus giving these mothers a real choice about how they can best parent their babies. And the Catholic Church ought to be at the forefront of an insistent call for the primary inclusion of considerations of best parenting practice in the public discourse around social policies.

Support is required for solo parents. There is need for the Church to recognise diverse family structures, for example in homilies. A presentation in Adelaide suggested:

Women who already feel infrrior within the institutional church, who are grappling with the aftermath of a marital breakdown and a loss of status in society need to be encouraged and supported in their jobs as provider and care- giver for their children. Language is often used which sets up the nuclear family of mother,father, and children as the ideal! Our Sunday homilies could be used to acknowledge the dfferent family structures that enrich our community.

It was frequently suggested that women, lay people in general, or married people specifically, contribute to homilies and the development of theo1ogy, especially in relation to marriage and family life. New research is needed concerning the theology of sexuality, marriage and the family. Women should be involved in marriage preparation. In the marriage ceremony, both parents should give the bride away. There is a need for preparation for parenthood. A number of participants suggested that the Church spread the message of the "Billings method" of family planning. It was proposed that the Church regularise all marriages in the Year 2000.

Public Hearings 215 6.7.8 Parish and Liturgical Structures It was suggested that women be allowed officially to preach homilies and that they be specifically mandated to do so. This was a constant request across the hearings. A submission on behalf of the Leadership Team of the Dominican Sisters of Eastern Australia and the Islands illustrates this recommendation:

lam suggesting that there now exists within the Church a body of women who constitute a valuable resource for the ministry of preaching, a resource which is waiting to be recognised and called into service. These women, on their own initiative, have educated themselves in ways which equip them for such service. It remains for them to be permitted, invited and enabled to share their informed understanding of the Word of God within the community of believers.

Liturgy should be a key place which "calls forth the lived experience of people". Formation in liturgical leadership which was accessible in rural dioceses was recommended. There was a strong call to use theology graduates in parishes as many trained women are looking for ways to serve. There were many suggestions concerning team ministry in parishes. The development of collaborative ministries was presented as a matter of urgency as it was seen the parish priests have too many roles. The need for delegation to parish teams in a collaborative ministry approach was identified as a most significant issue. Parish ministries must not be seen as personal property but rather as a matter of group leadership. Priests working alongside women, recognition of the pastoral associate and women on finance committees were examples of such collaboration. Married couples could be used as Mass servers. The need for the formation of the clergy in collaborative ministry was highlighted. Practical suggestions concerning communication in parishes were proposed. More knowledge about what is going on in parish life was sought through greater access to technology and the resources of parishes. More convenient times for the Sacraments were requested and greater use of sacramentals was proposed. It was suggested that there should be a breakdown in school/parish barriers.

6.7.9 Wider Church In the wider Church, there was a need to read the "signs of the times", to discern the will of God and to be attentive to the movement of the Spirit. A presentation in Townsville stated:

Pope John XX1II, in 1963, reflecting on the "signs of the times" identified the emergence of women asserting their right to be treated with dignity and equality

216 Woman and Man: One in Christ Jesus as one of the three major thrusts of our times. (Pacem in Terris, n. 41) .. We believe that it would be a great mistake to underestimate the demands of this change of consciousness. It is an epochal shift that is challenging us at the beginning of the third millennium, a radical transformation of human culture and politics. Yet it is also a unique opportunity, a moment of grace. Never before in the history of the Church has there been a moment when we could stand at the vantage point we have today, and understand the long story of patriarchy, and glimpse the future that God has in store for us. As a Church, it was proposed that we draw on our own history, including the history of women in the Church. It was noted that the Church is crying out to be saved, that transformation of the institution is required. Such renewal must involve attitudinal change, especially on the part of the clergy. Some suggested that a process of reconciliation concerning women and the Church was required. There were many requests for curial reform involving the appointment of popes for fixed terms, women cardinals and women in the curia. A renewed perspective in theology is required to see the Church as a discipleship of equals. A presentation in Bathurst makes this request in terms of the parish: I recommend individual Parishes be encouraged to view their communities as Discipleships of Equals. Investigation of the social structures and practices of the life of the Parish, a call to work towards creating genuine equality, encouragement of the belief that women are fully human of themselves and not just a derivative of men, relentless exposure of sexist practices could be employed and consciously utilised. It was proposed that the Church must refer back to Jesus and his way of relating to women and men in the Scriptures. A change in image of Church is required from hierarchical structure to carer. The Church's compassionate side must be shown. Appreciation of the Third Rite of Reconciliation was expressed, but there was anguish that the Church developed the Rite but then withdrew it. Within the Church it was seen as important to accept differences and celebrate diversity. The aim should be unity in diversity rather than uniformity. A presentation in Melbourne highlighted the value of diversity in the Church: We cannot have unity without justice but Ifrel we could have unity in diversity Difference is not a negative thing. It can actually portray another facet of the truth. There is a need to decentralise and declericalise which involves structural change. It was noted that restructuring needs resources, perhaps from the national level. Time-lines for structural change should be set. Models of governance are required based on the shared responsibility of all the baptised.

Public Hearings 217 The establishment of diocesan pastoral councils was strongly urged. Priestless parishes in relation to the diocesan structure require particular attention. There is a need to plan now for a future without religious. Action is required on the drift from country to city. The need to support local groups in rural areas was highlighted in many hearings. It was proposed that small groups, such as basic Christian communities, could be further utilised and that more religious could serve in rural areas. There was a suggestion to set up a "priests' exchange" between city and country. There were many suggestions concerning the need for just models for handling grievances. Mechanisms for consultation, deliberation, discussion and conflict resolution are required throughout Australia. The appointment of an ombudsperson was proposed for consideration. The promotion of social justice within the Church, especially in regard to women, was emphasised. A presentation in Sale asked:

Can we afford the drft of women from the Church? Can the Church afford to lose the insights women bring to leadership, and their gifts of ministry in the Church? In countries with anti-discrimination laws, how can the Church effectively champion social justice when it can be perceived to act unjustly towards women?

Particular reference was made to the "stolen generations" and to relinquishing mothers who felt compelled by the Church and society to give up their newborn babies. Many presenters stated that they would like to hear the Church speak out more on social justice issues. A greater awareness of injustices was called for in the health area. A presentation in Melbourne illustrates this request:

Women want a church that is prayerful and reflective, but one where the Gospel is the source of social justice. Yet how many of our churches recently prayed and proclaimed the Aboriginal issues, the search for justice, the cry of the stolen children?... We rarely hear spokes people for our Church challenging policies on hospital care,... the rights offamily.

A more active role for the mature laity was proposed. Ministry to the dying and alienated should be recognised and formalised. A process is required of awakening awareness to the need for more participation. Opportunities are required for young women to serve the community. It was proposed that the Church concentrate on the twenty to forty year-old age group. A few participants recommended the need to study men's participation in Church. It was noted that greater acceptance of people with disabilities is required. There were a few suggestions concerning greater ecumenical and inter-group cooperation, in particular the need to talk to women in other Churches.

218 Woman andMan: One in Christ Jesus A few presentations suggested that the Church should re-embrace orthodoxy and the traditional stance through the promotion of the Catechism of the Catholic Church. Bishops were called on to defend the faith.

6.7.10 Spirituality For those presenters who dealt with issues of spirituality, the major request was for wholeness in terms of spirituality: a whole person approach including feminine images of God. The development of a spirituality suited to women's needs was required. In any renewal in the Church, an emphasis on spirituality is essential. It should be affirmed that women too are called to holiness. There is a need for conversion for all people. The Eucharist should be a central focus as a source of healing. The use of Aboriginal spirituality and symbols as part of the liturgy in the mainstream Church was also proposed. It was felt that a marriage of Aboriginal and Christian spiritualities is required.

6.7.11 Education There were constant suggestions concerning the need for adult faith education involving theological, pastoral and scriptural training and lay ministry formation. Ongoing education in the faith, especially for parish ministries, was stressed. The lack of bridging courses and adult education was a matter of concern. It was proposed that adult education, leadership training and theological education need to be provided at venues, times and costs that are accessible to women. Education and training of women for ministry and correspondence courses for women at home were frequently proposed. The provision of ministry courses to support Aboriginal women to work with their own people was stressed. Many participants spoke of the need to sponsor the theological education of lay people, especially women. Various training and formation opportunities for women should be supported financially. The formation and in-servicing of priests was seen as an urgent educational need. A presentation in Hobart emphasised this recommendation: In my work, there is a statutory requirement for ongoing education, and the doctors who participate actively find it a rewarding experience. Surely we should expect similar from our ordained ministers, who have our spiritual health as their brief, and from those who call themselves committed Catholics. It is not enough to have been "educated" once, maybe thirty or forty years ago. Times have changed, the challenges have changed, and we have all grown older and more experienced. This experience needs to be augmented with ongoing education, and with occasions of seeing today's laity in honest action in reflecting on the Work of God, and in freely expressing their ideas and dreams and plans for the Church of tomorrow.

Public Hearings 219 It was recommended by many participants that both the initial seminary formation and the ongoing education of priests and Bishops include women's perspectives, experiences and concerns in relation to matters such as sexuality, marriage, family life and domestic violence; grief counselling; women's history; female spirituality; and feminist theology. It was also suggested that women and married men should be involved in such training. It was proposed that education about the role of women and female theology are needed by all groups within the Church, including parents. The matter of seminary training drew particular attention and specific suggestions were made including the use of women teachers in seminaries and the education of men and women together. An example of such recommendations is taken from a presentation in Broome: To help break down negative and limiting attitudes in the Church, qualified women should be employed as educators, counsellors and spiritual directors in seminaries and theological institutions. A seminary and theological institute staff should be encouraged to model correct behaviour on the participation of women in the Church. This is easily achieved by employing women as theologians and lecturers (and not just in the area of women's studies). It is not right to see women in seminaries and major institutes only employed at the housekeeping and secretarial level. There is a place for women at the teaching level too. Subjects on the curriculum should include women and men's sexuality, topics that help bring about balanced and healthy relationships within the Church and participation without fear of women.

It was suggested that small groups be promoted in adult faith education structures so that they are more "women-friendly". The importance of creating an environment to suit people, not people to suit an environment, was highlighted. The need to give support to women in guiding youth was raised. The value of the inclusion of women on the Notre Dame Theology Board was presented. There were requests to restore faith education in Catholic schools and the celebration of Mass in the Catholic school. Some presenters spoke of the need to strengthen orthodox teaching in religious education and to develop skills to teach knowledge at home, school and adult education levels. The importance of parents as first teachers of children was stressed. In religious education, parents' concerns must be taken on by schools. There is a need for sex education to be values-based. An example of these suggestions comes from a presentation on behalf of Concerned Catholics of Mackay and District in Rockhampton. Their recommendations include the following:

220 Woman and Man: One in Christ Jesus In the area of support for women and their families, we ask that: ' The Religious Education programs taught within our schools are kt line with the true teachings of the Catholic church understood by the - Magisterium. This also, in the area of Adult Education. In the area of sex education programs in Catholic schools, we ask that parents be given back their rights to educate their own children in these matters of human sexuality. . . . Therefore, we ask that sex-ed programs, as they currently stand, being integrated into most curricular areas, be abandoned.

6.7.12 Church Teachings (See also Ministry and Priesthood) It was frequently suggested that women, lay people in general, and married people specifically, contribute to homilies and the development of theo1og especially in relation to sexuality, marriage and family life. It was noted the Church documents are developed by humans and that there can be changes in Canon Law. Re-examination of issues of morality to include the perspectives of women and married men was called for. The education of both religious and lay people concerning morality and the formation of conscience was required. It was requested that priests preach the primacy of conscience from the pulpit. Freedom of speech and scholarship in the Church should be safeguarded and promoted. It was suggested that there should be greater openness to feminist theology, including a feminist view of the Scriptures. Wider promulgation of Church teaching on women and contentious issues was sought by many. A few presenters stressed the use of Scripture, tradition and the Catechism of the Catholic Church.

6.7.13 Professional Service and Employment There were nation-wide requests for paying Church workers a just wage, providing realistic contracts and developing employment policies which offered security and parity of employment in the Church. The question of stipends for religious and their consistency of use were identified as issues to be addressed. It was also requested that funding for parishes to employ pastoral associates be examined.

6.7.14 Society and Culture Generally, the wider society was seen to be further advanced than the Church in addressing issues concerning the role and status of women.

Public Hearings 221 6.8 Summary of Key Findings of the Public Hearings 6.8.1 Overwhelming Response to the Public Hearings The response to the request for presentations at public hearings throughout Australia was overwhelming and represented a significantly greater response than for similar consultations conducted both within the Australian Catholic Church and within the broader society. It should be noted that for the Australian Parliamentary inquiry into Equal Opportunity and Equal Status for Women in Australia conducted by the House of Representatives Standing Committee on Legal and Constitutional Affairs, the committee held 19 days of public hearings in 8 major cities with evidence from 181 witnesses (Half Way to Equal: Report of the inquiry into Equal Opportunity and Equal Status for Women in Australia, April 1992). This response is contrasted in the table below with the public hearings on the participation of women in the Catholic Church in Australia which resulted in 32 days of hearings held in 23 urban and rural centres involving nearly 500 presentations, many of which were from groups and large organisations, as well as additional written texts from participants who were not able to present their views due to the introduction of a ballot system. The conduct of these two topic-related Australian inquiries in relation to their hearings is summarised below:

Australian Padiamentary Inquiry Austrdian Bops' Inquiry Public Hearings: 19 days Public Hearings: 32 days held in 8 major cities held in 23 urban and rural centres 181 witnesses nearly 500 presentations

This overwhelming response to the Bishops' inquiry is, in itself, a major finding indicating that the issue of the participation of women in the Catholic Church in Australia is a crucial and controversial matter which requires public discussion in the presence of the Bishops of the Catholic Church. In summary, it must first be recognised that a wide spectrum of views and emotions was presented at the hearings, ranging from degrees of satisfaction with the current participation of women to degrees of dissatisfaction that equality of role, status and opportunity for service are denied to women by the Catholic Church. In many of the hearings, there was a polarisation of views: those wishing to maintain the current participation of women in the Church or even return to the position of the pre-Vatican II Church, and those seeking an expanded role for women. As a result of the experience of the public hearings, it became clear that the Catholic Church in Australia faces a particular challenge to address both the polarity of views and the need for respectful dialogue.

222 Woman and Man: One in Christ Jesus 6.8.2 Greater Participation Sought for Women in the Church The major conclusion from the hearings was that participants sought greater participation of women in the Church, especially at the level of leadership and decision-making. In general, it was felt that women in the Catholic Church in Australia are oppressed and unrecognised by many of the structures, teachings and practices of the Church. The dominant feeling was one of pain, alienation and marginalisation. From the witness of the presentations at the hearings, it was obvious that, almost without exception, those who sought the greater participation of women were motivated by a spirit of prayer and service. It was clear that women do not seek power and privilege but rather the opportunity to respond to the many needs of the mission of the Catholic Church in the light of the Gospel message. There was a marked absence of radical feminist views seeking to undennine the importance of marriage and family. This was in contrast to an occasionally- expressed fear that radical feminists had influenced the Bishops concerning the need for this inquiry into the role of women in the Catholic Church. There were many expressions of gratitude to the Australian Bishops for the Research Project. It was seen as a sign of hope and a gesture of goodwill towards women in the Australian Church. However, there was also an accompanying concern about action flowing from the Project. The comment was frequently made that if there is no follow-up action from the Project by the Bishops, it would have been better if there had been no inquiry. The final vestige of hope for many women and men would be extinguished. The key leamings from the public hearings are summarised and discussed under the themes of: decision-making and leadership; ministry and priesthood; role and status of women in the Church; marriage and the family; need for female role models; inclusive language and images; parish and liturgical practices; wider Church; spirituality; gender equality; communication and consultation; education; church teachings; professional service and employment; society and culture.

Public Hearings 223 6.8.3 Decision-making and Leadership The request for the expanded involvement of women in decision-making within the Church was a strong theme. It was felt that women are under-represented or excluded in decision-making and leadership within the Church and that positive measures should be taken to increase this representation. There was a general consensus that women and men are both needed in sound decision-making and leadership. Equality of men and women in decision-making on bodies was sought at all levels and in all the places in which decisions are made. It was noted that the few women who are in key roles are often not acknowledged. Many felt that ordination and decision-making should be separated and that some of the issues were more to do with the distinction between clergy and laity than they were to do with gender. Suggestions for structures that would facilitate women's involvement in decision-making and policy-making included a board or register of women; diocesan, state or national commissions for women; and a National Catholic Women's Council with access to the Australian Catholic Bishops Conference. It was felt that leadership and decision-making are currently concentrated in the hands of the clergy and that this excludes the contributions of both women and lay men. Decision-making should be less centralised. Mutuality and collaboration were sought rather than the concentration of power in the hands of celibate male clergy. The laity, female and male, need to be in partnership with the clergy. More collaborative and accountable leadership was generally desired. Leadership and decision-making should be couched in terms of service and prayer.

6.8.4 Ministry and Priesthood The ordination of women emerged as a significant issue but it was not the top priority in the short term for many participants. Many saw controversy over the ordination of women as a manifestation of a larger and deeper issue about the nature of ministry. The question of ministry should have priority over considerations of the ordination of women. There was much agreement that the exclusion of women from ordination and the ban on discussion of ordination are barriers to women's participation in the Church. It should be noted that some participants were reticent to speak about the ordination of women, believing it to be "off limits" for the Project. Others took the pragmatic view that change was unlikely and therefore it would be more constructive and effective in the short term to turn one's attention to other issues and strategies. The meaning of ministry requires further study but the centrality of Eucharist has to have priority. The need for the re-examination of ministry and priesthood was seen as crucial for the full participation of women and for the mission of the Church.

224 Woman and Man: One in Christ Jesus There were many presentations in favour of the ordination of women and a smaller number that were against the ordination of women to the priesthood. Those in favour of the ordination of women saw it as an opportunity for service as an expression of faith whereas those opposed to the ordination of women felt that women seeking ordination were pursuing power and status. Some presenters were in favour of married clergy and felt that the compulsory celibacy rule was more likely to change than the restriction of priestly ordination to men alone. The issue of continuity of personnel in parishes was a significant concern and the need for deacons, including women, was suggested as a response to this need. Recognition of the ministry of women in prisons and the role for women in ministry to the sick and dying, perhaps as deacons, was seen as a matter of urgency. Issues concerning both the lack of access to sacraments and administration of the sacraments were raised as a matter of serious concern. A study of sacramental life was called for to consider the unfortunate perception of the priest as "magician"; the involvement of women in the anointing of the sick and the dying, and the hearing of confessions; and the expansion of women's role in sacramentals. Many presenters displayed sympathy in relation to the pressures on priests but were critical of their lack of accountability and of the power invested in priests. Allegations of clericalism were made along with criticisms of the attitudes and behaviour of some clergy. However, a number of presenters expressed appreciation of particular clergy and dioceses.

6.8.5 Role and Status of Women in the Church Women are seen as an integral part of the Church. Baptism was viewed as fundamental and the source of participation in the Church for all people. Participation and power were identified as different concepts. In general, it was felt that there is both direct and indirect discrimination against women within the Church, and both structures and processes exclude women. The Church is dominated by men and the roles of women in it are defined by men. Women were seen as second-class citizens of the Church. The skills and gifts of women need to be acknowledged. There is a particular quality that women offer to a situation. The need for recognition, encouragement and affirmation of women was a very strong theme. The formal recognition and acknowledgment of women's contributions, involving the huge number of roles and tasks that women are actually performing, were stressed. In particular the need to affirm women in the home, the "domestic church", was highlighted as well as women's key roles in more remote rural areas.

Public Hearings 225 The pain experienced by women in trying to stay in the Church needs acknowledgment. A "tearing dissonance" between the roles and status of women in society in general and women in the Church was experienced. It was felt that the Church was lagging behind society on gender equality when it should be leading. It was noted that, while many women are open to change, some women fear and oppose change. The feminist movement does not speak for all women. The importance of attitudes towards women's participation in the Church, especially of the clergy, was critical. Structured planning for change concerning women's participation is required. It was recommended that the Church devote money and resources to women to enhance participation. Women can be restrained in their participation by finance and lack of knowledge of how finances work. The many demands on women's time and energy were stressed. Most participants saw support for women to participate as coming from other women, small groups or personal relationships with God. Few saw the Church as a body as a source of support. It was felt that women assist the Church more than the Church assists women. Many areas of Church life, whether in teachings or actual practice, were seen as excluding women's views, experiences and involvement either directly or indirectly. The exclusion of women and of non-ordained men from giving homilies was one example. It was noted that the visually active roles of women are subordinate and often menial. The need for a balance of male and female images in the Church was emphasised. There is a lack of understanding of women, their experiences and their feelings. Many presenters felt that the teaching and practice of the Church fail to draw on or take account of women's views and experiences. Presenters highlighted teaching and pastoral practice in the areas of sexuality, marriage and the family, artificial contraception, divorce and remarriage. In relation to sexuality, women are still presented as the occasion of sin. The dignity of women is not stressed.

6.8.6 Marriage and the Family Great emphasis and value were placed on the family and women's roles as mothers and educators in the faith of their children. Women were seen as the heart of the domestic Church. Some presenters linked the concepts of the "domestic Church" and the "silent majority" especially in relation to the Research Project. The need to encourage, strengthen and affirm women in the home was stressed. It was felt that the domestic Church is insufficiently recognised. The family and motherhood are no longer at the forefront in today's Church. There is a need to proclaim that those who live the Gospel in

226 Woman and Man: One in Christ Jesus their daily lives, including mothers at home, are actively participating in the Church. A presentation in Adelaide highlighted this point: In the Church, the family is often referred to as the domestic church, and marriage and family life are, at least in theory, regarded as a serious vocation. But as an institution, the Church seems to be structured in much the same way as society: the family tends to exist on the margins, and we tend to assume that our involvement in the Church is what takes place outside the family. And yet, family life is obviously vitally important for the Church's mission. While the role of the woman as mother was highlighted repeatedly, the role of the married women as wife was referred to infrequently. The female experience of women as child bearers was seen as key. Given the theology of the Sacrament of Matrimony and high divorce rates, an over-emphasis on motherhood and an under-emphasis on the covenant relationship of wife and husband emerged. Many felt that the Church's structures and practices did not always accommodate family life adequately or give sufficient pastoral support to families. Distress at the loss of children from the Church was a matter of much pain to a number of participants, leading some to a critique of current means of evangelisation and others to lament the Church's irrelevance to the young and failure to address issues of women's participation. The theology of sexuality, marriage and family life was frequently raised. Many believed that it was inadequate and lacked the perspectives of women and of married men, especially on the issue of artificial contraception. Others were satisfied with the current teachings and theology but felt that they were not given sufficient emphasis or widely enough applied. It was stressed that there are many demands on women including economic pressures on families and women working outside the family. Family obligations and the time factor for women have implications for women's participation in the Church. The current tax system was seen as unjust to families. The need to reform the taxation system to help the family was stressed as a matter of urgency. It was seen to be critical that women should be free to choose whether or not to engage in work outside the family. Society's low evaluation of women's work in the home was a matter of concern.

6.8.7 Need for Female Role Models There was much emphasis on the need for strong female role models, especially for younger women. Mary and other saints and role models were often mentioned, sometimes positively and at other times negatively. For example, while some participants saw Mary as a key role model and support in their participation in the life of the Church, others felt that they were hindered from

Public Hearings 227 full participation by faulty Mariology. There is a need to explore spiritual models appropriate to contemporary life and theology. It was noted that, among the saints, there are few mothers.

6.8.8 Inclusive Language and Images The use of inclusive language and images in relation to both humanity and God was a strong theme. While the majority of presentations sought more inclusive language and images, especially in relation to liturgy, Creed, theology, Church documents and official Church communications, others saw such a line of thinking as a barrier to participation. A central concern was the need to explore a variety of images of God in order to present more adequately the rich mystery of God.

6.8.9 Parish and Liturgical Practices Participants sought a greater role for women in liturgy, including the role of deacon and other ministries. In the liturgy and homilies there was a need to preach from the Scriptures a lived faith experience, including women's experiences. A strong need was identified for partnership and collaboration in ministries with priests, especially in priestless parishes. Priests should be seen as one in a team and not assume the centre role. It was noted that priests require help in areas of shared management and learning to be collaborative and co- responsible. Some participants saw the lack of priests as a grace for the Church. Variations between parishes were highlighted. The role of the parish council in Canon Law was cited and collaboration was urged. It was lamented that home visitation has diminished greatly in recent times.

6.8.10 Wider Church Patriarchy, hierarchy and power, clericalism and sexism were strong themes. It was felt that ingrained attitudes of the hierarchy, clericalism and the historical evolution of a priestly caste represented significant obstacles to the full and equal participation of women. Some participants saw the fundamental issue in terms of clergy/lay, not man/woman; participation is required for all the laity. The difficulty in changing structures and attitudes behind them was stressed. It was noted that patriarchy is not just a Church problem. Fear of change and males feeling threatened were identified as significant difficulties. Presenters acknowledged that the present was a difficult time for clergy, many of whom were supportive of greater participation by women. The lack of accountability of priests was a strong theme. The need to clarify the model of Church and power was stressed. The lack of satisfactory grievance procedures was experienced as a serious problem.

228 Woman and Man: One in Christ Jesus The lack of faithfulness of the Church to the mission and example of Jesus was a key concern. Presenters referred to a contradiction between Jesus' activity and relationships with women and the current stance of the Church which is seen to perpetuate a division that Christ's death was meant to destroy. Many quoted Galatians 3:28 in this context: "There is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus". The concerns about the current participation of women were seen as part of a wider question about the mission of the Church. The need for the Church itself to be evangelised was stressed. Dissonance between the teaching of the Church and the reality of Church was perceived as a scandal. The distinction between faith in God and faith in the Church was made: it is the Church that is problematic. It was noted that any change needs to have a sound base in faith and spirituality. The Church's own principles, as set out in its social teaching, should be applied to the issue of women and the Church. It was stressed that the ideas of Vatican II have not been fully implemented. There was a call for the celebration of diverse theologies and openness to the gift of feminist Christian theology. The Church was urged to be more inclusive in its stance and not to marginalise women. Some presenters wished to remind the Church that the ecumenical dimension should be recalled and greater ecumenical cooperation was suggested. The contribution by religious congregations to the Church was stressed by some participants, many of whom lamented the changed role of religious. Attention was drawn to the difficulties of particular groups within the Church. The lack of genuine acceptance of Aboriginal involvement in the Church was highlighted. The importance and difficulties of the rural perspective were stressed across the nation; problems of isolation and lack of information were highlighted. It was emphasised that Catholic women in tiny rural communities have a special situation. The rural dimension must not be neglected. The value of basic Christian communities was noted. The absence from Church of people in the twenty-five to forty-five year age group was a significant concern. It was noted that the young look for lofty ideals. The agenda of some participants was not so much about women in the Church as about the promotion of orthodoxy. Papal documents were valued, especially by those who were satisfied with the current participation or those who sought a lesser role for women. In relation to papal pronouncements, some presenters expressed concern about the loss of the "sensus fidelium", the "sense of the faithful".

6.8.11 Spirituality There was a strong emphasis on spirituality. The importance of people's early spiritual formation was noted. The need for the development of feminine

Public Hearings 229 spirituality was stressed. Many believed that the Church should explore images of the Divine and encourage women as spiritual directors.

6.8.12 Gender Equality Complicity of the Church in promoting inequality, for example the promotion of religious vocations among sons and not daughters, was highlighted. The gift of sexuality itself was seen to be viewed by the official Church as a threat, and the requirement of compulsory celibacy for the priesthood was seen as a reflection of this view. The need for equal opportunity in the participation of men and women in the Church was stressed.

6.8.13 Communication and Consultation There were many suggestions concerning the development of formal structures for listening to, consulting with and giving a voice to women. These recommendations included a commission for women at the diocesan level, a national board of women and a. register of women. An affirmative action program for the Church was requested. It was proposed that all diocesan and parish councils should have a certain number of women. Some participants requested an apology from the Bishops concerning the treatment of women in the Church. The importance of the media and communication was stressed. There was a strong need for communication to be improved using both the religious and secular press to communicate with the laity.

6.8.14 Education There was a strong call for education. There was particular emphasis on the theological education of the laity, especially of women and adults, and of the continuing education of the clergy, particularly in relation to women. The following dimensions of education in the faith tradition should be made accessible: theology, female theology, liturgy, ministerial and leadership formation, adult faith education, personal and spiritual development, and life skills. There is a need for both formal courses in a variety of contexts and informal education in the parish. Accessibility at the local level was stressed. Emphasis was placed on the need for training of the laity in leadership and planning, and for the training of priests for collaborative ministry. In particular, training for leadership in the Church should be made more accessible to women. More education in catechesis for adults was requested, involving reflections upon experiences of God in small groups and using education of adults as a model at parish level. There were constant requests for women to be supported in a range of theological study and training through funding, scholarships and moral

230 Woman and Man: One in Christ Jesus support. The great success of pastoral formation programs subsidised by parishes was noted. It was stressed that adult faith education and formation in liturgical leadership were needed, especially in rural dioceses. Correspondence courses for women at home were sought. There was a strong theme that both priestly formation and ongoing education include material on women and women's issues, women's spirituality and feminist theology. It was urged that women be involved in priestly formation and ongoing education, and that seminarians live in family situations. The high number of women currently studying theology and pastoral studies was highlighted in many hearings. It was noted that women form the majority of theological graduates across Australia and have done so for many years. Further, it was emphasised that the great majority of these women study at their own financial cost and in conjunction with responsibilities of families and/or full-time Church service or other work. Throughout the public hearings, it was noted that the presenters were often theologically educated and articulate, especially in those areas which have offered substantial theological education. The theological education of many women is not being fully utilised. The huge reservoir of theologically educated women and their unused talents were noted as an untapped gift to the Church. While the education of adults was the major issue, there was some concern about young people and defects in faith education in recent decades. Catholic schools were both praised and criticised. The need for authentic Church teaching, and values-based sex education taught by committed Catholics which recognise the rights of parents, was presented.

6.8.15 Church Teachings Two areas of Church teachings were identified as issues of major concern: the theology of ministry, including the question of the ordination of women, and the theology of sexuality and the experience of non-celibate people being excluded in the formulation of Church teaching (See relevant discussion under "Ministry and Priesthood", "Role and Status of Women", "Marriage and Family").

6.8.16 Professional Service and Employment Justice issues were considered to need exploration for example, in relation to a just wage for professional workers in the Church. The religious stipend was seen by many to be unjust. A lack of knowledge and information about the stipend was seen as a concern.

Public Hearings 231 6.8.17 Society and Culture There were no suggestions concerning the broader society and culture in relation to the role of women in the Catholic Church. Rather, the wider society was seen to be further advanced, in many respects, than the Catholic Church in addressing issues concerning the role and status of women.

232 Woman and Man: One in Christ Jesus 7.1 Research Method

7.1.1 The Need for Targeted Group Discussions After the public hearings concluded in July 1997, the RIVIG identified a number of groups whose voices had not been heard to a significant extent in the research to date. They were women in the Ukrainian Catholic Church; Aboriginal and Torres Strait Islander women; refugee women; women from a non-English- speaking background and migrant communities; solo mothers; women from lower socio-economic status groups; women with disabilities and their carers; young women; clergy and lay men. For some of these groups techniques like written submissions and public hearings might have been too formal, intimidating and/or culturally inappropriate. As the RMG wished to hear the views of all sectors of the Church, it was decided that some form of focus groups or group discussions be undertaken to information on the experiences, perceptions, beliefs and opinions of these groups in relation to the key research questions. Formal focus group research, with its requirements of expert observers and exact transcripts of meetings, was beyond the resources of the Project. It was decided that targeted group discussions would probably provide a comparable level of thoroughness in the collection of data to supplement the information from the written submissions and the public hearings.

Targeted Groups: Views of Various Sectors of the Church 233 7.1.2 Seeking Assistance From October 1997, a number of people were approached to assist the RMG in conducting discussions with targeted groups. Community contact people were sought to gather a group together and, if necessary, to help find others to assist with the tasks of leading the group discussion and taking the notes which were to be forwarded to the RMG. Those identified as potential community contacts were people who had the trust of and an ongoing involvement with people belonging to the groups being targeted. Many of the community contacts also took on either the role of group leader, leading the discussion of the group and taking responsibility for sending in a report on the meeting, or that of note taker at the meeting. In most cases the involvement of members of the RMG was not required. Potential community contacts were offered support from the RMG in terms of attending meetings to explain the background of the research and/or acting as note takers if necessary or desirable. Community contacts and group leaders were supplied with background information on the research, process notes on how the forums with targeted groups were to be run, a draft opening statement that could be used by a group leader at the commencement of a forum, and a group discussion synthesis sheet for reporting on the meeting.

7.1.3 Targeted Group Discussion Process Detailed process notes were provided to those leading targeted group discussions. The process used was as follows: Gathering a Group The RMG used community contacts to gather groups of 6 to 10 people within each of the target categories. Community contacts were asked to seek participants with a range of life experiences and views and to make personal invitations to participants to take part, specifying a convenient time for the forum and choosing a familiar and comfortable place. Many of the community contacts who assisted in the targeted group discussions had an ongoing pastoral engagement with the group being targeted. This contributed to the willingness of respondents to take part in discussions and the level of their trust and confidence in speaking frankly at the forum. Opening Statement When the groups convened, the first task of the group leader was to set people at ease and to make an opening statement. In the opening statement, the group leader explained the Research Project, how the group discussion would contribute to it, and what would happen to the materials produced, pointing out specifically that the notes taken would not be released. The roles of group leaders, note takers and any observers were explained to participants. Any questions or concerns raised by participants were answered.

234 Woman and Man: One in Christ Jesus It was stressed that the forum was not about making decisions or reaching consensus, but rather that the researchers wished to hear and understand the range of views and experiences present in the group. At the end of the group leader's opening statement, each participant was invited to introduce herself/himself to the group. After ensuring that the group understood its task, the group leader began the discussion. C. Group Discussion Group leaders initiated discussion among the participants using a semi- structured schedule of questions. Where the community contact did not also take on the role of leading the discussion, they were asked to assist the group leader to ensure that the schedule of questions was expressed appropriately for use with the particular target group. The group leader was responsible for keeping the discussion focused on matters relevant to the key research questions. Secondary questions were used to flesh out the four key questions of the Research Project in a way that would assist the particular group to respond to them. Group leaders also used prompts to probe for further information or to draw out the interaction between different views where necessary. When the agreed time for the forum had elapsed, the group leader closed the discussion with thanks to the participants, reiterating how the material would contribute to the larger Research Project. The group leader was then responsible for ensuring that notes taken at the meeting were used to prepare and submit a report to the RMG. Note takers were asked to allocate a number or letter to each participant in the discussion and then, as far as possible, to record verbatim what each participant said, noting the identifying number or letter for the participant. This allowed those analysing the data to track the clustering of views and the interaction between different sets of views. In some cases observers were also present at the discussions. For example, in some discussions held within the Ukrainian Diocese, clergy, including the Bishop, attended discussions in order to understand better the views of women within the diocese. In other cases members of the RMG attended to assist in note taking or in order to help answer any questions about the Research Project. In each case it was important to explain clearly why each person who was not a member of the group was present.

7.1.4 Analysing the Data In order to gain a reasonable picture of the views and experiences of the people in the various groups being targeted, the RMG sought to conduct at least three separate group discussions within the targeted categories. A geographical spread among the groups in each target category was also

Targeted Groups: Views of Various Sectors of the Church 235 sought. The information from all the groups in each category was collated and is the basis of the following report. Every attempt has been made to use the language of the targeted group. It should be noted that while some groups provided very detailed descriptive responses which could be used in quotations, the records of other groups were presented mostly in point style and did not lend themselves to quotation. Where possible, suitable quotations have been included so that the voices of women and men in each gmup can be heard. Data gained from approximately fifty targeted groups are presented in the following alphabetical order in relation to their discriminator: Aboriginal and Torres Strait Islander women; clergy; women with disabilities and their carers; lay men; women from lower socio-economic status groups; women from a non-English-speaking background and migrant communities; refugee women; solo mothers; women in the Ukrainian Catholic Church; young women.

7.2 Aboriginal and Torres Strait Islander Women Eight groups of Aboriginal and Torres Strait Islander women were formed, allowing responses from the following areas and groups in Australia: Aboriginal women at Erskineville. Aboriginal women at Parramatta. Aboriginal women in the Archdiocese of Brisbane. The areas that we were able to visit to talk with the women were: - Cherbourg. - Ngutani Lue Aboriginal and Torres Strait Islander Cultural Centre. - Murri Ministry. - Stradbroke Island Aboriginal Catholic Women. Aboriginal women at St Martin de Porres in the Diocese of Darwin and other Aboriginal women in the Diocese of Darwin. Aboriginal women at Port Keats. Aboriginal women in the Aboriginal Catholic Ministry, the Archdiocese of Perth. Aboriginal undergraduate students in Broome. Aboriginal women at the Catholic Ministry, Melbourne.

236 Woman and Man: One in Christ Jesus Groups leaders drew attention to the diversity of views and needs of Aboriginal women, and the particular context of their stories: "It must be appreciated that ... there are very different views and needs according to the environment of the community". "Keep in mind that these Aboriginal women's stories are in the context of colonisation, missions, stolen generations, and racism."

7.2.1 Various Ways in Which Women Participate in the Catholic Church in Australia

Critical Importance of Aboriginal Women: "We are the Church" The great contribution of Aboriginal women to the Catholic Church was highlighted by their outstanding participation in the Church. For example, it was noted that "95% of participants in the Mum Church are women":

If not for the Catholic women, we wouldn't HAVE a Church. It's the women who bring the children to Church; women who teach us who we are and who keep the faith. If people move away, it's the women who re-make the connections through marriages etc.

Participation Linked to the Integration of Aboriginal Culture and the Catholic Faith Responses in relation to ways in which Aboriginal women participate in the Catholic Church in Australia emphasised the importance of the integration of Aboriginal culture and the Catholic faith. Where such integration occurred, providing ways for Aboriginal people to link faith and life, and faith and culture, meaningful participation was described. "When I started as a Catholic, I participated as a Catholic Aborigine. In the ministry, today, I can be an Aboriginal Catholic. I can bring my Aboriginality to the liturgy":

The pursuit of our own Aboriginal cultural adaptations in the Church is our way of contributing to the lfe of the Catholic Church in Australia. His Holiness the Pope in his visit to Australia spoke to Aboriginal and Torres Strait Islander people, at Alice Springs, of the fact that we should be ". . . allowed the happiness of being with God and each other in Aboriginal fashion" (Pope John Paul II, Alice Springs, 1986).

Examples of the incorporation of traditional Aboriginal culture into liturgical celebrations, and of the need for effective consultation with the local priest, were highlighted by stories such as the following:

When we have our Masses, we try to incorporate our culture, paintings, stations of the cross etc. Our traditional culture comes through how we celebrate. In early days we used to use Latin and did not understand it. Now we

Targeted Groups: Views of Various Sectors of the Church 237 include our Aboriginal Way. We as a Catholic community know hozv we want to celebrate - even different from other Aboriginal communities. Our new priest was not up on Aboriginal culture but he has learnt from us talking together. The people in the community took responsibility. We have learnt from our parents and elders and we are carrying on their traditions. We have to take time, develop relationships and keep consulting with the local priest. Our cultural art in our Church keeps us in touch with our history and people. Church means so much more to me now that our culture is so important. We combine also with other Churches. There are some combined meetings. Women are taking the lead ecumenically.

Participation Linked to the Active Involvement of the Aboriginal Women Another dominant theme concerned the need for active involvement of Aboriginal women, especially in the preparation of meaningful liturgies. Here, Liturgies are offered to the Aboriginal community on a weekly basis. At first we thought that may be too often, but we find that those who come want to come. It has become an important gathering for them. It begins the week before. The group is involved in deciding where to hold the Mass. Then individual families have to look ahead to prepare the food they will bring etc. So they are thinking on it beforehand. Young people want to be there too. One exciting thing about it - it is becoming the "heartbeat of the community". People can begin to grow as Catholics, to overcome the gap in their lives between the experiences of church from their childhood, when they were "Invisible" in the Church, were not included and didn't matter.

Co-operation Seen as the Key to Successful Ministry Another key to the participation of Aboriginal women in the Catholic Church in Australia was associated with the value placed on constructive co-operation between groups:

While people all want to feel important, and while the importance of women's roles and work is not to be under-rated, nor understated, we believe, constructive co-operation between men and women, and other groups, is the key to our successful Ministry. . . . Our Aboriginal ways of co-operation are part of the Gift we bring to the life of the Church in Australia. We serve only to deprive God of His love for us all if we do not co-operate; and allow his Spirit to work among us all. It was stressed that Aboriginal women work side-by-side and are role models to their family and community. "We make decisions and what education our children should have within the Church's teachings."

238 Woman and Man: One in Christ Jesus Participation in Liturgy and Special Times of Baptism and Funerals Participation in the Church was frequently linked with liturgical celebrations of the Eucharist, baptism and especially funerals:

Most Aboriginal people connect with the Church at times of baptism, and specially at funerals. Burial and the ceremony surrounding it is very important for Aboriginal people, so it is an important part of Aboriginal ministry. Their own Aboriginal ceremony and customs are very important at that time.

Participation Associated with the "Whole Experience" of Ministry For many Aboriginal women, it should be noted that the model of Church is not a parish model. As such, their participation in the Church is associated with the broader experience of their ministry to each other:

The whole experience of ministering to each other is church, not just when people come to a ceremony at the church. You can't separate helping poor people, organising funerals, working with whites for reconciliation. You can't separate church and politics. The policies of the mission days destroyed us, separated us. Reconciliation is about acceptance, counselling is about supporting.

Leadership of Aboriginal Women in the Church Participation through the leadership of Aboriginal women in parishes and in particular areas of the Church was highlighted:

Indigenous women, particularly in urban situations, have undertaken the role of Indigenous leadership in particular areas of the Church. For example, in the Archdiocese of Brisbane, women coordinate and facilitate a range of roles and programs including the field of ministry.... If we move beyond the Church and identify Catholic women occupying leadership roles who are also involved on committees for Catholic education, ministry and ecumenism, then we can claim further leadership. An example of this is the only Indigenous Associate Professor at University of Queensland is a Catholic woman.

Diversity of Ways of Participation of Aboriginal Women A great diversity of ways of participation in the Church were given by Aboriginal women. Involvement in the Church included participation in various forms of liturgical celebration, evangelisation, catechesis, youth ministry, pastoral care, theological study, community and Church leadership, home life, education, community work and creative roles such as artists and writers. Ways of participation were listed by the great majority of groups in a rich and random manner which supported the theme that participation of Aboriginal women was associated with the broad experience of ministry to each other and the wider community.

Targeted Groups: Views of Various Sectors of the Church 239 Limitations of Participation of Aboriginal Women Significant limitations of participation were noted. Some Aboriginal women felt that they participated only at the level of support roles, on special occasions, and as a token gesture:

Working in Church offices/having positions and Church roles. Cleaning duties/cooking. This has been the experience of our older people. Liturgy groups, Eucharistic ministers, guest speakers, dancing, music, Bible studies. Sounds probably more than it is; only a handful are involved, usually only on a special occasion and not on a permanent basis. It's a token thing to have Indigenous people involved only in Indigenous issues. They need to be involved in other issues as well. Even when Indigenous people get involved, it's usually in support roles. Males have a major role and in some parishes, the parish liturgy "person" controls the lot. The need for equality of women in the Church was emphasised in various ways: "Women need to be seen on the altar and become more involved in liturgy. Equality." "Women need to be up front more. Women need to be equal. Women need to be involved in decision-making."

7.2.2 Assistance and Support Currently Offered to Women to Participate in the Church

Little Assistance and Support Offered to Aboriginal Women Overall, it is experienced that little assistance and support are offered to Aboriginal women to participate in the Church. Where support is provided, it is sometimes seen as a token gesture and greatly inadequate. It is felt that there are "big gaps in education, equity, social justice":

For those Aboriginal people and others undertaking ministry to Aborigines, whilst there are supportive individuals, a sense that there is little support, and no sound financial base within the Church system for this ministry. It was noted that, in the past, support from religious sisters sometimes created dependence:

In the past... some used the Sisters as a support and a taxi service. It sometimes created dependence. Then the Sisters would leave and lose contact. When the Sisters were living here, some of the Church furniture was sold off without our community approval. Our people had made the furniture and we felt the lack of consultation. They come and they go but we ARE the Church here. The nature of the support is described in terms of the weekly celebration of the Eucharist; spirituality and belief in the Spirit; some financial support,

240 Woman and Man: One in Christ Jesus recognition, encouragement, acceptance and transport; theological studies at Nungalinga College, Darwin; and Aboriginal Agencies such as Murri Ministry. The source of the support is primarily from other Aboriginal women. "Women help each other, the priest doesn't [get] involved." "We Aboriginal women help each other." "The women are not encouraged or supported in the Church. Instead, they wish to participate and only their determination is their driving force plus their faith." Other sources of support are from the Elders of the community, priests, religious sisters and brothers, and other Catholic people. Particular difficulties concerning assistance and support were noted in relation to the need for women's involvement in decision-making and involving the younger generation:

Make us feel we are part of the Church, after all we are the Church. Women need to be involved in decision-making. Women need to feel part of the Church instead of sitting down the back. There is dfflculty in getting the younger generation involved. Some are attracted to the Pentecostal sects and we feel that some of their beliefs and practices are so different from Aboriginal Spirituality.

7.2.3 Barriers to Women's Participation in the Church

Failure to Link Celebrations of Faith with Aboriginal Culture and Life Today The dominant theme concerning barriers to the participation of Aboriginal women related to cultural barriers experienced in the Church, in particular the failure of the Australian Church to link the celebration of the faith with Aboriginal culture and life today. The Murri women spoke of this issue in the following way: There are great barriers to Murri liturgies. Bishops are not all at the same level of awareness. Often, for example, we have to use a Penitential Rite after a Smoking ceremony. Very few Murri men are involved; it's mostly the women. We are concerned about cultural awareness: Murri culture is seen as "add on" token representation. "Ask a Murri to be a speaker at your liturgy." In the non-Aboriginal Church, the Aboriginal person "feels like an outsider". For example, the kneeling and singing are "foreign". In particular, Aboriginal women are not encouraged by white women to be part of the Church and sometimes feel patronised. "They [Aboriginal women] can be built up, given a job, experience the sign of peace, but outside Church, people don't want to know us, don't talk to us." There is a strong sense that the Church is still imposing its own views of the desires and needs of Aboriginal women, often for its own purposes:

Targeted Groups: Views of Various Sectors of the Church 241 They fCatholics and Religiousl know nothing of the trauma etc. of being Aboriginal Catholic since 1843. What about Aboriginal women's history since then. Is the Church still imposing what they think is right; "you beaut" consultants to help Religious Orders to be more aware!! What is their logic in bringing in "experts". In taking up Jesus' concern for community life, are they trying to change the system and using Aboriginal Spirituality to do this. "This is what Aboriginal people want." This is hurtful spiritually and emotionally. It was stressed that there were many demands on personal time to interact with non-Aboriginal groups, and often little sense of anything in return. A sense of "bum out" was experienced from "over use", with the same people always called on. "Volunteer and you are there for life." The difficulty of balancing family and Church obligations was cited. Reference was also made to the difficulties of gambling, alcohol and drug abuse. Lack of Integration of the Catholic Faith and Everyday Life The lack of integration of the Catholic faith and everyday life for the Aboriginal person presented a significant barrier to participation in the Australian Catholic Church. The experience of life now, as Aboriginal women, was not linked or connected to the experience of Church, liturgy and so forth. This unrelated Church experience, removed from everyday reality, was described as the "same old thing", "boring", "non-practical" or "non-participatory". History of the Catholic Church and Aboriginal and Torres Strait Islander Women The history of the Australian Catholic Church and its relationships with Aboriginal people emerged as another significant barrier to the participation of Aboriginal people. As a result of the experience of the "mission-dominated Church" and "early mission pressure", many adult Aboriginal people have turned away from the Church. It was reported that this also affects a lot of young Aboriginal people as well as the participation of women. It was also felt that "the Bible can have connections to unpleasant mission experiences for some Aboriginal people, where it was 'rammed down our throat' by white authorities". Lack of Consultation It was frequently stated that consultation is not broad enough within the Aboriginal community. "The Church has to reach out more. A broad consultation is needed ... to hear many stories, not just one." The current use of networking was valued, but it was noted that it "needs to happen much more". "There are many talented women who can be involved." The concern was expressed that "when Aboriginal women have sometimes spoken out in the past, the Church doesn't listen, because it doesn't like criticism or change":

242 Woman and Man: One in Christ Jesus The clergy fail to consult with Indigenous women. No firm connections with agencies across the Church or with Aboriginal agencies within the Church. Church structures are set up but people hardly know who to make connections with. Discrimination against Aboriginal People Open racial discrimination within the Church emerged as a strong barrier, especially in Catholic schools and parishes:

How many people really understand Aboriginal people's needs? Many parish people don't. Kids going to Catholic schools STILL frel discriminated against and often teachers have little Aboriginal awareness. . . . So the barriers are still there. Long memories of discrimination are hard to forget. Stereotyping; not accepted as equal; no open invitations by parishes and no recognition of work being done. The Church's "attitude problem" towards Aboriginal people was described in terms of trust: "We are not trusted to do it right." Decision-making and Leadership Some groups reported that lack of women deacons and the failure to involve Aboriginal women in decision-making were barriers to participation. "Aboriginal women are the decision-makers and we need to be seen up front, not in the background or hiding behind the curtains." However, one group did not report dissatisfaction with male leadership. "It doesn't wony us that men are in charge. Other religious groups are very pushy and attract people through fear rather than through loving relationships." Barriers Concerning Priests A constantly recurring theme related to barriers concerning the clergy, in particular "judgmental and insensitive priests, pressurising and judging people". It was felt that once there has been a "period of absence", it was "too hard to go back" because of comments and "lectures" from priests such as "I haven't seen you for a long time". "Fear of this pressure and judgment from priests and then the guilt" presented barriers to ongoing participation:

Listening to the priests "make the most of it" at afuneral because there are crowds of us and then lecture us on alcoholism or get at us or tell us not to come to communion unless we are baptised. Using a funeral to separate us when funerals are so important to us.

Difficulties concerning the credibility of Aboriginal culture/spirituality were linked to parish priests:

A lot of the problems we have are with the parish priests. If they had some kind of respect, they would reach out more. They often parade out the old stereotypes of Aboriginal history e.g. the "roasting" of babies!

Targeted Groups: Views of Various Sectors of the Church 243 Male Domination Male domination in the Church was a frequently-reported obstacle: "Men domineering. We feel uncomfortable, not free to make decisions. The hierarchy have to have the last say." Male elders in Aboriginal communities were also cited in this regard: "Sometimes in Aboriginal communities/families, the elder people, particularly male elders, resent and block younger Aboriginal woman becoming involved and initiating change." Domination of the Church by White Australians That the Australian Church was dominated by non-Aboriginals was a barrier to some Aboriginal women. "The face of the Church is still white. It is sometimes difficult to feel 'at home' in this Church." No Role Models for Aboriginal Women The lack of role models in the Church for Aboriginal women was cited as a difficulty: Aboriginal women have an important and central role in raising the family but there is no role model in the official Church because Aboriginal women don't have a voice, therefore young people are not motivated to participate. Lack of Support to Celebrate Communion Services One group reported their concern about the lack of support to enable women to be Special Ministers and to celebrate Communion services: It has to go through the parish priest and when the p.p. changes, the new ones don't always understand and don't encourage participation. Priests in their training should be able to look at the community and see who can be Special Ministers. We can't just leave it up to the Sisters. Mass times are changed without much consultation when the whole parish changes.... Our community is a relatively small one and we feel we are overlooked. We have at least 3 or 4 women who could lead the Sunday Service when a priest is not available. And not just in the Church either but also in significant areas, e.g. in people's homes or in the bush. Exclusion from Church Due to Church Rules on Marriage It was reported that many Aboriginal women feel excluded because they are single mothers or their "living situation" is judged against Church's rules on marriage. While the children can go to communion, the parents cannot because of their marital state, yet "receiving communion does not mean as much to the children": Don't they [the Church] understand that we can't help it f we can't get our marriages fixed up. In our own society we are considered married properly because we are together for a long time.

244 Woman and Man: One in Christ Jesus Lack of Opportunities for Education in Faith for Adults The lack of opportunities for contemporary theological education and adult faith development was another barrier to participation. "Many Aboriginal people aren't aware of the changes [of Vatican 111 and of how they can participate." Discrimination and Concerns in Catholic Education Some groups reported concerns about discrimination in Catholic schools and a lack of Catholic ethos and teaching. It was felt that there is a need for knowledge of Aboriginal spirituality by all teachers in the Catholic schools:

There are problems in our Catholic schools with too many non-Catholic children. Are Catholic children getting the support or are schools taking ATSI kids for financial benefit? Families are complaining about discrimination in the schools. Non-A boriginal families are claiming discrimination by Catholic and non-Catholic Aboriginal kids. Schools don't seem to be Catholic any more. We feel our kids are not getting good Catholic (Christian) values. We don't have much choice of schools due to distance. There is not as much Catholic focus in schools. Changes have been made without consultation and we feel there is little "Catholic" in the Catholic school. Limitations Concerning Professional Service and Employment in the Church The limitation of opportunity and future security for persons who invest in ministry as compared to a job in other organisations were seen as barriers.

7.2.4 Ways in Which Women's Participation in the Church Can Be Increased The great majority of the responses from Aboriginal women sought and suggested change concerning their participation. However, one group noted that they "would like to see some small things change but most of us would like things as they are". This group explained that "a lot depends on the quality of the parish priest and at the moment we have one who is very open to people's needs". Like all the other groups, this group suggested a greater Aboriginal cultural involvement in the liturgy.

Integration of Aboriginal Culture and Church In keeping with the response to the previous section on "Barriers to Women's Participation in the Church", there was an overwhelming request for the integration of Aboriginal culture and the celebration of Catholic faith. Bringing Church and culture together, uniting liturgical and cultural expression, were dominant themes:

we must always endeavour to be inclusive in celebration and ceremony. What needs to be considered is the wholistic approach to participation of

Targeted Groups: Views of Various Sectors of the Church 245 Indigenous Women in Church. . . . Our way of life, Aboriginality and self- identity are based on people and places, environment and community. And this gives a sense of belonging. We have large numbers of Indigenous peoples who identify clearly as being Catholic and yet they do not participate only for particular reasons. Often churches do not create a sense of belonging for Indigenous peoples. Symbols, celebration and ceremony are important to us. There is only one Creator God and church and the people must move more clearly towards being inclusive of our ways, particularly on special occasions.

The Catholic Church has recognised this need to be inclusive but, in general, it was felt that there is much work still to be done. "Old ways and new ways must come together, not only for the Indigenous peoples but also for all people." Aboriginal ministly to their own Aboriginal people provides a way to break down the bamers of Church as it "invites in" and "is not frightening for people". However, it should be noted that not all Aboriginal people feel comfortable about incorporating Aboriginal culture in liturgies.

Some Aborigines have lost connections to the land and their traditions, but the Aboriginal way, their spirituality is an important element. Not all Aborigines are comfortable about incorporating Aboriginal customs in liturgies. This may be because some of them have been made ashamed or secretive about their Aboriginal customs in the past.

Specific suggestions were made to achieve this integration of faith and culture and faith and life. The request for the Church to be more "culturally aware" in dealing with and including Aboriginal women was emphasised in terms of the Mass and other Church ceremonies. It was suggested that the liturgy include culturally appropriate aspects in these celebrations such as the smoking ceremony, liturgical dance and song. Liturgies that have an Aboriginal cultural focus require the involvement of Aboriginal people. The development of meaningful liturgical celebrations involves the recognition by the Church of important family and cultural times, such as funerals, the rosary, Easter and Christmas. It was considered important to involve women and to get the children involved at an early age "on their own terms", for example, "liturgy under the tree, on the beach but have liturgy connected to them and their lives". It was suggested that youth liturgies for Aboriginal children which incorporate cultural aspects could be achieved through the school and the community. Acceptance by the priests of the Aboriginal culture is very important. It was suggested that priests in their training be exposed, both in studies and experience, to Aboriginal Spirituality, culture and history.

246 Woman and Man: One in Christ Jesus Recognition, Affirmation and Support of Aboriginal Women The recognition of Aboriginal women's current involvement in the Church was sought. "Give recognition for work being done. Women don't go out and publicise this. Use notice boards in Churches." The need for encouragement and support for women to be more involved was stressed. "Support systems to be set up. Priests to remove bathers and work together with each other as a community. More support and involvement from other local people." The Australian Church was urged to create opportunities for Aboriginal women to share their stories, to strengthen, encourage and teach other women in the Church. Role models for Aboriginal women need to be provided. As a reaction to the history of the Aboriginal people and the Church, affirmation was sought through the presentation of a loving image of God: "Letting us know that God loves us, giving us the right image of God, a loving image of God, getting rid of the God who doesn't like us". Racial Equality The need for recognition of full human dignity and racial equality was highlighted. It was requested that the Church be involved "in our problems, our land, our children, our men folk, showing us compassion but not putting us down": We try not to reinforce the handout mentality. We work at supporting and encouraging people to develop their skills in looking out for themselves. This is not easy as there is a long history behind this relationship between Aboriginal people and the community. Non-A boriginals, and some Aboriginal people who have grown up outside the Aboriginal community, sometimes lack understanding of these problems. Gender Equality Gender equality was also needed "for women to have their roles approved and equality recognised and their gifts appreciated". Decision-making and Leadership Achievement of the equality of Aboriginal women and men in the Church in both decision-making and ministiy was sought: While it is important to recognise that we, Aboriginal Catholic women, are also, one with Jesus Christ, we aspire to the full equality of women and men in the Church, in both ministry and decision-making. We as Aboriginal people have always made decisions, acted and spoken, as a community. We are the Church's community. We are a team. We are a family and kin. It was recommended that the Church have Indigenous women as part of decision-making in all areas, especially in judgments and decisions which affect

Targeted Groups: Views of Various Sectors of the Church 247 them. It was suggested that Aboriginal women be invited to become involved in ministries, committees and so forth where decisions are made. "Give us more roles to play. Aboriginal women are up front." The Church was cautioned: "Beware of the white 'expert' who has been teaching a long time in an Aboriginal community". Ministry and Priesthood There were strong and heartfelt requests for the training and authorisation of both Aboriginal women and men for leadership and ministry. It was felt that people are prepared to be trained and that there is support from the community. "We'd love to be able to do some studies to become ministers. We are aware of the deep links between the Bible and life." It was noted that sometimes priests have to come long distances. It is expected that the invitation and training of Aboriginal women and men to be leaders and ministers, such as Eucharistic ministers and readers, would enable younger role models to be established. There is a need for the Church to "authorise" Aboriginal leaders to lead celebrations such as funerals, marriages and bush Masses adapted to their needs and to prepare Aboriginal people for Baptism and Reconciliation. "We feel we are spectators in Church and we feel that clergy etc. are not being trained well for Aboriginal ministry." There were many requests for funds to train Aboriginal people to minister to their own people: We would love to have people trained to lead our people. The sisters used to work with some in the community to prepare for Eucharist... There are people prepared to take a leading role but there is no opening. We are able to prepare an ecumenical Good Friday seruice and would love to be able to do more. In times past, when there were many priests, we were able to celebrate in various cultural ways. The Church needs to "authorise" Aboriginal leaders to lead these kinds of celebrations - bush Masses,funerals, marriages etc. but adapted to our needs. This training will take money and the Church needs to provide this. It was requested that there be married Aboriginal men as priests to minister to their people. Married priests seemed to be more in harmony with Aboriginal culture than celibate clergy: We hope that one day our men will be accepted as married priests within the Catholic structures. This would fulfil our obligation to the laws of Creation of all that is beautftil and good; and which would enable us "to have and live life to the full" (John 10:10). There were many requests for women deacons as women were seen "to do mostly everything within our Church". However, a few did not want women deacons and felt that women should remain as lay people and leaders within the

248 Woman and Man: One in Christ Jesus Church. There were also many requests for women's ordination: "We are already doing a priest's job". Some groups specifically requested that Aboriginal women be invited and trained to minister to Aboriginal people, not as priests, but as educated and aware Aboriginal women. The importance of shared roles in ministry was stressed once more as part of the Aboriginal culture. Communication and Consultation The need for greater communication and consultation with Aboriginal women was emphasised. It was noted that there are often poor consultative processes on the part of the Church whereby particular groups were not asked to contribute. It was suggested that the Church ask for more input and ideas from Aboriginal women "with the priests and parish councils listening to women, taking up and promoting their ideas":

We ask that the wider Church stop talking TO and AT us and listen instead. What does Reconciliation mean? Sitting down and listening to the story of Aboriginal Catholic women. Please don't include other women from other churches to be our Leaders!! Greater communication was sought in parishes. One group suggested: "Put up special feast days or occasions around the community like a calendar. Sunday newsletter for the week". Parish and Liturgical Structures All suggestions were concerned with women being allowed to take a more active and involved role in liturgy, gatherings and workshops for liturgy. Once more, the integration of culture and Church was requested. Specific requests included the following: women "to give sermons sometimes"; "more culture at Mass and other Church ceremonies"; liturgies which are "less priest-centred, less being 'preached at"; development of a children's and young people's Mass occasionally; support to celebrate Communion services; priests who "go out to the Aboriginal people, who connect to their real lives"; and the need for transport.

Wider Church By far the greatest request concerned the need for more young people to be involved in the Church. "Help young women to get involved" was the dominant theme concerning the wider Church and Aboriginal women. Some women also felt that there is the need to support and encourage the Aboriginal men. "That our men should get more involved as this is the main reason

Targeted Groups: Views of Various Sectors of the Church 249 women are involved. More men should be involved within our Church." Evangelisation to the wider community and greater sharing at an ecumenical level were also sought. Inclusive Language and Imagery The main request related to language and imagery for Aboriginal women concerned the need for the integration of Aboriginal culture and the Catholic faith. However gender inclusive language was also sought:

We do aspire to the Church language to be inclusive of men and women. God calls on all our experiences to be brought to bear to the task of living out and mediating God's love and justice. Inclusive language would recognise this fact. Marriage and Family There were strong requests for support for marriage and the family: Our Ministry especially aspires the return to family; there is too much division in society, too many isms... too much commercialism, sexism, and individualism and the like. The full and rightful inclusion offamily can only be done properly by bringing men and women together in the Church. There was particular reference to the need for the reunion and rebuilding of families as a result of "the stolen generation": For Aboriginal people the family, their community are very important. Many things have happened in the past, and still happen today, to break down and damage this family framework. . . . The taking away of children was one thing. It has affected those taken. It has also had a big impact on those left. This is sometimes overlooked. Trying to deal with this, with the reunion offamilies, and the rebuilding of ties is a challenge. It was noted that single Aboriginal mothers need spiritual and practical support - "not judgment and exclusion". Spirituality It was suggested that the Church encourage the involvement of all Indigenous women in sharing their stories to build up Aboriginal Spirituality. Support for gatherings was seen as very important. It was noted that "Koori women are becoming more able and ready to talk up. They want to exercise their own spirituality in the Church". Education in Faith Opportunities for education and training for both Aboriginal women and men were frequently suggested to promote participation in the Church. "Aboriginal women (and people in general) need a big increase in awareness and education in current Church thinking and in adult faith." It was stated that there is often a

250 Woman and Man: One in Christ Jesus strong faith commitment to the Church in Aboriginal women, but this needs to be built on through "re-education and adult faith development - incorporating cultural expression". It was felt that Aboriginal men need the same educational opportunities to help them understand and to help them to change, that is "to allow and encourage Aboriginal women to be leaders and role models in the Church". Reconciliation through education and involvement of Elders was highlighted.

Professional Service and Employment in the Church It was suggested that the Church create more employment opportunities for Indigenous women in a range of roles and tasks in the Church. Need for Action to Flow from the Project The Aboriginal women stressed the need for action from the Church: . . when can we expect outcomes and changes to the current system? Our parents before us have been saying these things too and yet, here is another consultation! Is it money which entices parish priests? How much of their own commitment is there? Things are not all negative. There is much building on human resources and much change has slowly happened but that seed needs nourishing !!!

Table 7.1: Aboriginal and Torres Strait Islander Women: Summary of Responses to Key Questions

Women's current Assistance and Banlers to Ways to increase pailidpation support for women parlidpation portkipatian

Critical role of Little assistance Cultural barriers, Integration of Aboriginal from Church especially the Aboriginal culture women: "We are Support mainly failure to link the and the Church, the Church" from other Catholic faith especially liturgy Participation Aboriginal with Aboriginal and culture linked to women culture and life Affirmation and integration of In the past, today support culture and support History of the Racial equality Church; active sometimes created Australian Gender equality involvement and dependence Church and Involvement in cooperation Need for women's Aboriginal decision-making Liturgical involvement in peoples and leadership celebrations decision-making Racial Training and Wlole experience and for involving discrimination authorisation for of ministry younger women within the Church ministry and leadership continued.

Targeted Groups: Views of Various Sectors of the Church 251 Table 7.1: Aboriginal and Torres Strait Islander Women: Summary of Responses to Key Questions (continued)

Women's current Assistance and Barriers to Ways to increase participation support for women partidpation participation

Leadership of Lack of Married priests Aboriginal involvement in Women deacons women decision-making Women's Great diversity of and leadership ordination ways of Insensitive priests Priestly training participation Male-dominated to indude Limitations of Church Aboriginal culture participation Church Greater noted as support dominated by communication roles, on special white.Australians and consultation occasions, as a Lack of role More active role token gesture models for in liturgy Aboriginal Involvement of women young people Lack of support to Inclusive celebrate language Communion Support for services marriage and Exclusion due to family marriage rules Sharing of Lack of Aboriginal opportunities for women's education in faith spirituality for adults Opportunities for Discrimination in education in faith Catholic education Employment Limitations of opportunities in opportunity and the Church for security for those Indigenous in ministly women

7.3 Clergy

The four groups of clergy included diocesan priests, priests from religious orders and some religious brothers. They were drawn from different States and dioceses.

252 Woman and Man: One in Christ Jesus 7.3.1 Various Ways in Which Women Participate in the Catholic Church in Australia

Outstanding Participation of Women in Supportive Roles Overall, the results of the targeted groups of clergy highlight the great participation of women in supportive rather than leadership roles. Women form the majority of people at Mass and also the majority involved in parish activities. They are found to be more reliable on committees in terms of performance, attendance and general enthusiasm. It was noted that this outstanding participation of women in all aspects of Church life is limited only by gender in relation to the ordained ministiy. The most frequently mentioned ways in which women participate in the Church were in the areas of education and welfare services; through involvement in liturgy and sacraments; as pastoral associates; leaders in spirituality; Christian wives and mothers; faith educators of the young, and Religious Sisters. Limitations to Women's Participation Noted Limitations to women's participation were noted, especially concerning positions of leadership and through involvement in decision-making. One group stated: "The issue is not so much how women participate but the attitudes to women's participation." There was a concern that narrowness in the Church now may impact on women and their participation in the Church in the future.

7.3.2 Assistance and Support Currently Offered to Women to Participate in the Church

Growing Level of Recognition and Encouragement A growing level of recognition and encouragement was noted. The growing awareness of women's issues in society and in the Church has encouraged particular initiatives to support women's participation from some Archdioceses, some sympathetic clergy, women's groups, women and the media. Frequently-mentioned examples of support included: Educational opportunities: various tertiary and theological educational opportunities; sponsorship for ministry courses; opportunities for professional development, career counselling. Growing awareness and concern for women's affairs: proclamation of women's rights; the feminist studies now possible in some places; this Research Project; growing awareness of women's participation in the Church; supportive Church teachings and statements; publications and

Targeted Groups: Views of Various Sectors of the Church 253 writings; emerging role models; affirmative action; Archdiocese of Adelaide's policy; opportunities for dialogue and discussion; some instances of mediation/reconciliation processes. Some declericalisation of many ministries in the Church: pastoral associates; chance to work (though not always as equals) in team ministries; salaries and stipends available to support such work; chances to live and minister in mixed communities. Significant Limitations of Support Noted: "The Glass Ceiling is Pretty Low" While a growing level of support was described, significant limitations were also acknowledged: "the glass ceiling in the Church is pretty low"; "we are not so good compared to other churches". A gap for women in their thirties to fifties who are highly qualified was identified: "We don't help them with their apostolate." It was noted that there was not enough help given to women to be wives and mothers.

7.3.3 Barriers to Women's Participation in the Church

Major Barriers Relate to Church Structures and Practices The major barriers to women's participation relate to Church structures and practices, in particular, women's exclusion from leadership in positions of ministry and authority and associated decision-maldng; the continued use of exclusive language; current papal reluctance and Roman curial intransigence to address issues of women and the Church; patriarchal and authoritarian attitudes and traditions; and clericalism. Lack of Opportunities for Decision-making and Leadership The major barrier concerned lack of opportunities for participation in decision- making and leadership. It was felt that there was an undervaluing of women's experience and its regular absence from forums which lead to decisions in the Church. With the lack of women in positions of far-reaching authority, difficulties were envisaged for the future with men only in positions of authonty. The invisibility of women was seen as an ongoing barrier. In this respect, it was noted that the role of pastoral associates in leadership was not recognised officially. Gender Seen as a Barrier to Ministry and Priesthood In the exclusion of women from and reservation of particular Church offices to males, gender was seen as a barrier to priesthood and other crucial ministry roles. It was noted that there is a wider issue than women not being ordained. As "ministry leads to priesthood", the Vatican is cautious about ministry. It was lamented that women are not allowed to be spiritual directors in seminaries,

254 Woman and Man: One in Christ Jesus despite the fact that they are desperately needed. Pastoral Associates are often not recognised by their own community for example, no. recognition on some parish bulletins or in ceremonies, and Christmas cards and Easter gifts given only to priests. It was reported that individual priests will not allow women to participate in some ministries, for example as altar girls. Patriarchal Attitudes and Traditions Frequent mention was given to patriarchal attitudes and traditions "which seem to have been reinforced by John Paul II and the Vatican bureaucracy in recent times". Papal reluctance and Roman curial intransigence in the face of calls to find opportunities for fuller participation of women were matters of concern. The continuing presence of authoritarian attitudes and structures of patriarchy and chauvinism were seen as serious obstades to women's participation. As one group noted: "Tradition is a big barrier - we cany a lot of baggage". Fear of schism in the Church was also mentioned as a barrier to women's participation. The use of power and authority raised questions and the abuse of power was noted. The style of communication of Church authorities was also experienced as problematic. The current structure of Church; covert or open discrimination against women; clericalism; and closed-mindedness and fear on the part of many men with power in the Church were identified as ongoing obstacles to women's participation. It was a concern that discussions concerning women's participation were not promoted. Devaluing of the Feminine Dimensions of Life Across the groups, it was strongly felt that there is an insensitivity to and a devaluing of the feminine dimension of life. Theologies "frozen in time" which do not take account of developments in the social sciences and changes in the role of women in the wider society represent significant barriers to women and the Church. "There is a bit of 'we need the women to do what the men can't' mentality." It was noted that women's gifts are not being used in the service of the Church due to the disposition of priests or as a result of fear. Women were seen as limited as a result of Church structures and practices; they "can advise, but the parish priest makes the final decisions". Lack of appreciation of women was perceived -'women feel they are taken for granted'. A sense of powerlessness on the part of women was noted - "priests have sacramental/juridical power". "Women think they won't be heard so what's the use!" Issues of harassment also represented serious barriers to participation. Traditionalist Catholic Organisations Other barriers were associated with those who conscientiously object to the participation of women in the Church. It was felt that traditionalist Catholic organisations undermine the participation of women, especially through publications, lobbying, intimidation and secret reporting.

Targeted Groups: Views of Various Sectors of the Church 255 Church Teachings Concerning Canon Law and Birth Control Some Church teachings represented particular barriers, especially the prohibitions in the Code of Canon Law and the Church's teaching on birth control where "women were left out of equation". "Women feel guilty - therefore not involved, not only non-participation but no identification." Exclusive Language and Images All groups of clergy highlighted the current use of language in prayer and in theology which leads to a sense of exclusion of women. The reluctance or even refusal of the Church to encourage inclusive language, such as in the Catechism of the Catholic Church, was experienced as a significant barrier. It was noted that, while the Archdiocese of Adelaide has tried to overcome this, the wider Church seems insensitive. It was felt that iconography was also problematic. Inadequate Remuneration for Professional Service and Employment Barriers to women's participation concerned inadequate, and in some cases unjust, remuneration for work done. Restriction of career paths was also mentioned. Negative Attitudes Which Alienate Women A number of social and cultural barriers to women's contribution were emphasised. It was noted that men sometimes have a fear of women. Traditional world views or mindsets lead to the exclusion of women. There is a failure to read the "Signs of the Times". Attitudes at the "grass roots level" also alienate women. Such attitudes of negativism create silence in the Church. It was felt that there is a need for men's role to be defined as well as women's. Reference was made to the demise in Religious Orders of women as a barrier to women's participation. Women in some instances are seen as barriers themselves: "some women so conservative, others aligning themselves to the marginalised and fringes - they don't know where they belong". Extreme ideological feminism was identified as a barrier as well as the lack of charity sometimes among women.

7.3.4 Ways in Which Women's Participation in the Church Can Be Increased Ways to increase women's participation included reversal of all barriers noted above. All groups of clergy offered a range of suggestions to increase the participation of women with a major focus on Church structures and practices. Particular suggestions related to the following areas: making those positions of leadership and decision-making where women are not included at present available to qualified women; recognising the need for affirmation and acknowledgment of women in the Church;

256 Woman and Man: One in Christ Jesus the use and approbation of inclusive language texts Australia-wide; continuing clergy renewal, especially in relation to addressing clericalism; ordination of women "when considered within the collective evolution of associated issues of this time"; ordination of women as deacons; more sensitive, open and appropriate leadership from the Pope and the Bishops; the presence of women theologians, spiritual directors and formation personnel in seminaries; and security for women in full-time ministry. Opportunities for Involvement in Decision-making and Leadership There were many suggestions for increased opportunities for women's involvement in decision-making and leadership. It was suggested that the Australian Church "make those positions of leadership and decision-making where women are not included at present available to qualified women". It was considered important to "find a way in which the wisdom of women is brought to bear on decisions in the Church. Too often it is an all-male discernment". Creating opportunities for team ministry or leadership was stressed. It was felt that pastoral associates and pastoral coordinators need to become part of "the consultors' process of changes to parishes" and have involvement in parts of regional meetings. It was noted that the Brisbane Archbishop's Advisor on Women's Affairs attends curia meetings. It was felt that such opportunities would enhance decision-making. Gender Equality Proportional inclusion of women in power structures in the Church was proposed. It was considered that fresh perspectives are required. Women should be offered self-determination of their increased involvement. Affirmation and Support of Women An attitude in the Church which actively supports women and women's groups was sought. For example, the new ministry of pastoral associates requires acknowledgment and women on a diocesan pastoral team need recognition. It was noted that women in public life all failed when they tried to follow the male style.

Use and Sanction of Inclusive Language There were many suggestions that the use and sanction of inclusive language texts be introduced Australia-wide in the Church. Ministry and Priesthood: Need for Clergy Renewal Suggestions concerning ministry and priesthood often began with the importance of renewal for the clergy themselves. The need for continuing

Targeted Groups: Views of Various Sectors of the Church 257 clergy renewal was proposed in order to address both "the phobias of clericalism (misogyny)" and the clerical culture associated with the order of power and jurisdiction. At parish level, people see the power in the parish priest. The clergy recommended that this situation needs to be changed. Some parish priests do not allow the involvement of women and this needs "to be taken on at diocesan level". Equal Opportunity for Church Offices and Positions Equal opportunity for Church offices and positions, "dismantling the glass ceiling!", was suggested. The ordination of women was also proposed "when considered within the collective evolution of associated issues of this time". It was suggested that there be "a real recognition of the diversity of ministries" in the Church; that the Church ordain women as deacons; and that the lay ministries of acolyte and lector be understood and instituted according to the Code of Canon Law and hence made open to both men and women. It was also proposed that the ban which excludes women from preaching be lifted. Clergy also recommended adult altar servers at Mass. Need for Listening to the Voices of Women The need for listening was emphasised: listening to the stories of women; listening without patronising. The question was asked: "What are we prepared to listen to women on?" Opportunities were requested for men and women to meet together to hear each other's ideas in order to lessen defensiveness and fear. The importance of respectful dialogue and the need for charity were noted. It was noted that bio-ethical teachings are directed from a male perspective and that the Church has not heard perspectives from women. "People make their minds up in good conscience. New ethical questions arising all the time." Need for More Appropriate Leadership The need for more sensitive, more open and more appropriate leadership from the Pope and the Bishops was highlighted. It was suggested that "Rome give more freedom to the Australian Catholic Bishops Conference to lead the Australian Church by recognising the local needs and responding to them". Religious orders could examine their own mandate, their own direction. At the parish level, patient promotion of best pastoral practice was sought. Recognition and Promotion of Women's Spirituality Medieval women mystics and their deep spirituality were noted. Recognition of women as spiritual leaders was proposed. Encouragement should be offered to women to deepen their spirituality. Education of Clergy and Male Religious to Involve Women Education and consciousness raising, especially among the clergy and male religious, about women and their involvement in the Catholic Church were

258 Woman and Man: One in Christ Jesus suggested. The importance of clergy formation in relation to sexuality and celibacy was stressed. The involvement of women in the ethical and moral training of priests, especially in regard to sexuality, was sought. "Priests are no longer confident about this. Since the Pill, we don't talk about it; it's too hard!" There were frequent proposals concerning the need for the involvement of women theologians, spiritual directors and formation personnel both in seminaries and in the ongoing education of priests. It was proposed that the Church train women deacons along with priests and that joint in-services for priests and Pastoral Associates be provided. More funding for training in pastoral work was requested. Security for Women in Ministry Security for women in full-time ministry was sought. It was felt that the appointment of pastoral administrators is very ad hoc and that training is minimalist. It was suggested that paid parish ministry needs to receive much more support and that pastoral associates have working contracts at the parish level. The Bachelor of Theology was seen as a minimum qualification for the pastoral administrator's job. It was noted that in Holland pastoral administrators receive the same training as priests and are appointed by the diocese. "Even without ordination, we must be able to offer this. Full-time employment is a problem in the Church. It is experienced by women as a 'Boys' Club'."

Table 7.2: Clergy: Summary of Responses to Key Questions

Women's current Assistmxe and Barriers to Ways to increase pmiication suppcut for women particiation partidpation Great Growing level of Lack of Involvement in participation of assistance from opportunities for decision-making women Church decision-making and leadership Support roles Significant and leadership Gender equality: Education and limitations of Exclusion from proportional welfare services support noted: priesthood and inclusion of Liturgy and "the glass ceiling ministry women in Church sacraments is pretty low" Patriarchal structures Pastoral associates Support from attitudes and Affirmation and Leaders in educational traditions support of women spirituality opportunities Devaluing of the Use and sanction Christian wives Growing feminine of inclusive and mothers awareness and dimension language Faith educators of concern for Traditionalist Need for dergy young women's affairs in Catholic renewal Religious sisters society and in the organisations Church continued

Targeted Groups: Views of Various Sectors of the Church 259 Table 7.2: Clergy: Summary of Responses to Key Questions (continued)

Women's current Asistonce and Barriers to Ways to increase participation support for women participation participation Limitations of Some Prohibitions in the Ministry and participation declericalisation Code of Canon priesthood: equal noted of many Law opportunity for Issue not so much ministries in the Birth control all Church offices how women Church Exclusive and positions participate but language and Need for listening attitudes to their images to voices of participation Inadequate women remuneration for Need for more professional appropriate service and Church leadership employment Recognition and Negative attitudes promotion of in Church and spirituality of society which women alienate women Educating clergy Some women to involve women themselves Security for women in ministry

7.4 Women with Disabilities and their Carers Five groups from across Australia included women who have physical and/or intellectual disabilities and their carers, such as a mother of a young adult daughter who has Downs Syndrome; a woman in her mid-fifties with an intellectual disability, no sight and wheelchair bound; a woman who cares for her middled-aged brother who has Downs Syndrome and for her aged parents; a mother of an adult daughter who is severely autistic; a number of hearing impaired women; deaf women within the deaf community; older women with deterioration in their hearing due to advancing age; women suffering from mild to severe intellectual disabilities often accompanied by a range of physical disabilities. These women were either accompanied or represented by their mothers or carers. It was noted that the following issues which were raised are in no way exclusive to women with disabilities but relate to the participation of all people with disabilities in the Catholic Church. It is also important to recognise that

260 Woman and Man: One in Christ Jesus the special contribution and difficulties encountered by the carers of the disabled are also particularly relevant to this research as the majority of carers are women. In particular, mothers were named as the principal carers of a disabled family member.

7.4.1 Various Ways in Which Women Participate in the Catholic Church in Australia

Participation of Disabled Women Depends on the Support of the Parish The capacity of women with disabilities to participate in the Church depends on the level of disability and also on the acceptance, assistance and support of the parish priest and the parishioners. Where the latter occurs, there is some limited participation in the parish. It is also important to note the particular difficulties of carers of people with disabilities, the majority of whom are women. "Some people caring for a person with a disability cannot be actively involved with Church activities as there is no support to allow them to leave the home easily." Contribution of the Disabled through their Presence and the Witness of their Carers People with disabilities offer much "simply by their 'being' in Church congregations". They help break down the barriers, and reduce people's fears and prejudices. "They contribute in their own special way to bringing about a truly inclusive Church." Women who care for people with a disability also provide a special witness through their patience, compassion, understanding and love. Participation in the Mass and the Sacraments Women with physical and/or intellectual disabilities and their carers participate in the Mass and the Sacraments in various ways: through regular parish liturgy on a monthly basis; "Personal Advocacy Mass" each month with adaptations to enhance the participation of people with intellectual disabilities and their families; small group Masses twice a year; a Reconciliation service once a year; Catholic Care Family Masses which are held three or four times a year; Healing Mass; Carols by Candlelight; Christmas Mass; and weekly communion service in a special care home. It was noted that women with disabilities and their carers play a special role in the prayer life of the Church. Active participation in parish liturgies is undertaken according to the level of disability; for example, greeters at the church door; participants in the procession (with practice); singers, readers and special ministers of the Eucharist; members of the parish pastoral council; members of the hospitality team at Church; and members of the neo-catechumenate

Targeted Groups: Views of Various Sectors of the Church 261 community. Women with disabilities participate in faith education groups and in the social life of the-parish such as parish/school fetes and the parish tennis club. There is also attendance at Antioch Movement meetings. However, it was noted that this group overlooks including them in extra activities. Hearing-disabled women act as special ministers of the Eucharist, do the readings and prayers of the faithful, take flowers to and visit sick and lonely people, organise social events, and form support groups. It was noted that hearing-impaired women follow the Mass by reading their missals. One woman's husband relays, after Mass, what he remembers about the content of the homily. Participation in the Care of Others Women with disabilities also participate in areas of care such as pastoral visits and delivering meals for "Meals on Wheels" once a week. One woman with a mild intellectual disability has also assisted as a volunteer in the parish office and the parish school. This was the result of her mother suggesting to the office and school that her daughter would be able to make a worthwhile contribution. Disabled women noted the great variety of ways in which women in general participate in the Church as theologians and canon lawyers; mothers training the Church of the future; members of study groups and parish committees; members of organisations such WATAC, CWL, Legion of Mary, St Vincent de Paul Society, Friends of St Mary's; catechists; parish assistants and pastoral care workers; members of religious orders; teachers/principals in schools, both Catholic and State; liturgists, ministers of the Eucharist, readers; members of altar societies decorating and cleaning the Church; in choirs; and as volunteers in every group organised by parishes. Limitations of the Participation of Disabled Women and their Carers Participation is limited by the attitude of the priest and congregation, and the ability of the person with a disability. Some women with disabilities would like to go to Mass if they had someone acting as a carer to take them. It was also noted that some people caring for a person with a disability cannot be actively involved with Church activities as there is no support to allow them to leave the home easily.

7.4.2 Assistance and Support Currently Offered to Women to Participate in the Church

Very Little Assistance for those with Disabilities There is very little or negligible assistance and support for those with disabilities. The nature and amount of assistance differs from parish to parish.

262 Woman and Man: One in Christ Jesus Lack of Real Support for the Deaf and Hearing-Impaired For the deaf and the hearing-impaired, there are some specific pastoral services in some dioceses but there is still overall a lack of real support. One group noted that the deaf receive some assistance and support: from pastoral workers and chaplains who can sign and discuss women's problems with deaf people; signed masses, baptisms, weddings, funerals, reconciliation and so forth; a deaf chaplain who organises and gives faith development talks; and people who visit others in need such as the sick, lonely and bereaved. Support from the Selfless Care of Mothers The main sources of support came from the selfless care of mothers of children with disabilities throughout their life cycle, the Personal Advocacy Program and Catholic Care. Assistance and support for women in general was received from the opening up of. study courses; acceptance of women as spiritual directors; women allowed to be observers at Synods; and so forth and inclusive language as used by a very small percentage of clergy.

7.4.3 Barriers to Women's Participation in the Church

Lack of Facilities and Support for People with Disabilities and their Carers Overall, there is a lack of facilities and support for people with disabilities, including the ageing, and their carers. These people experience significant barriers to their participation in the Church community, including at Sunday Mass. On the whole, disabled people and their carers do not feel welcome; they lack support and feel alone. The major barriers concerned the lack of understanding and assistance given to people with disabilities and their carers by the Church and the wider society. The Present Hedonistic Society A major barrier is the present hedonistic society which advocates survival of the fittest. In this context, people with a disability and the ageing population are vulnerable to the whims of those who do not wish to support the present welfare system by the taxes of an ever decreasing young population. Need for Respite for Carers of People with Disabilities The problems of the carers of people with disabilities were highlighted. These mothers/carers require respite services so that they can regain the energy to continue caring for the disabled member and other members of the family:

So many families are breaking down under the strain when Mum finds it difficult to cope. The divorce rate and separation are extremely high in these families which often become dysJlnctional.

Targeted Groups: Views of Various Sectors of the Church 263 Lack of Understanding and Encouragement from People in the Church Barriers related to a lack of understanding and support from people in the Church were reported. Some attitudes held by congregations and parish priests, and a lack of knowledge and understanding by bishops, priests and parishioners of people with disabilities represented significant obstacles to participation. Apathy in the Church towards people with a disability was cited as well as a lack of opportunities or encouragement to be actively involved. Often people seemed unaware of the capabilities of people with disabilities, such as deaf people.

People with Disabilities Do Not Feel They Belong in the Local Church It was noted that people with disabilities lack confidence and need to be made welcome, to feel accepted and valued. It is clear that people with disabilities do not feel they belong in the local Church as priests, pastoral workers and parishioners do not attempt to speak to them or visit them. Mothers/carers of those with a disability often cannot get to Church because the disabled member in the family needs constant care.

Problems for the Disabled Concerning the Celebration of the Mass Particular problems pertaining to the liturgy were described. It was felt that there is a loss of ritual, or less emphasis on the ritual, in Masses today. People with disabilities need to know what is coming next (routine) so they can pick up the cues and feel comfortable and secure. Too much emphasis on the verbal component of the Mass was reported. The visual components of the Mass are not emphasised enough such as gesture, symbol, ceremony and processions. Music is often fast and complex. "It can get people excited or agitated rather than induce a prayerful, reflective attitude." The Mass is too long for a lot of people with limited intellectual ability as their concentration or focus is easily lost. Churches are sometimes very cramped, dark and uninviting. It can be threatening if people feel hemmed in. It was explained that many people with disabilities need their own space. It was lamented that there are not enough priests to communicate with deaf people. Barriers to the participation of all women identified by the disabled included clergy bias towards women in general; clergy and lay men unwilling to accept women's equality in education; women seen as a threat - educationally and gender-wise; exclusion from decision-making; insufficient number of priests and the need to have married priests; and the lack of inclusive language.

264 Woman and Man: One in Christ Jesus 7.4.4 Ways in Which Women's Participation in the Church Can Be Increased

Need for Greater Inclusion of Women with Disabilities and their Carers in Parish and Liturgy Suggestions of ways to improve and increase the participation of women with disabilities and their carers related mainly to parish and liturgical structures. These suggestions focused on the need for greater inclusion of women with disabilities and their carers through a range of practical strategies to welcome people with disabilities and accommodate their needs in the celebration of the Sacraments, especially the Mass, and other ceremonies. The need for pastoral care for people with disabilities and their carers was stressed, especially the urgent need for respite for the families who care for a disabled member. Various Parish Supports for People with Disabilities A number of practical suggestions at the parish level were made to provide support and encouragement for people with disabilities. These included the following: Identification of people with disabilities in the parish. A personal visit to find out their particular support needs. An invitation to join other parishioners for the Sunday liturgy celebration, together with a clear note showing the time of the most convenient Mass. Provision of one-to-one support. Someone to bring them to Mass, stay with them during the Mass, and help them to interact with other parishioners after Mass. Provision of transport for those who need it, using regular people, so trust and confidence is built up. Greeters outside the Church to assist people with special needs when they arrive: unloading wheelchairs, walking frames; reassuring people, putting them at their ease (even an advocate gets flustered in these situations and the anxiety is transmitted to their friend with disabilities); making sure there is a convenient place for them to sit (that is, convenient for them, as well as for others!); checking that there is someone supportive beside them. Adaptations to some parish liturgies to make them more inclusive of people with disabilities, such as: processions in which people can be involved; "pomp and ceremony" emphasised; music with simple refrains so people can pick up the tune and join in the singing; readings interpreted through "movement" while they are being proclaimed verbally; and shorter homilies.

Targeted Groups: Views of Various Sectors of the Church 265 Opportunities for people with disabilities to be involved in various ministries, where they are able to do so with reverence and dignity, such as:

greeting people as they arrive; altar serving; music group; movement group that interprets the readings; bringing up the offertory gifts; taking up the collection; special Minister of the Eucharist; and hospitality after Mass.

It was noted that when people with disabilities are involved in one of these ministries, it may be important to have a practice before every Mass, no matter how many times the person has done the task. A reminder of what is expected may take away the anxiet3 increase confidence and ensure a more reverent attitude.

Ongoing faith-education groups where people with disabilities can experience "Church" and "community" on a smaller scale.

Opportunities for people to be involved in special ceremonies of the Church, such as: Benediction with all the candles, incense, bells ringing, large flowing robes, dramatic adoration of the Eucharist, powerful hymns; Stations of the Cross: repetition at each station; opportunity for private prayer and meditation; and Second Rite of Reconciliation. Bright, open churches with easy access for wheelchairs (inside and outside) and space for people to sit without feeling crowded. Railings on ramps. One woman would have liked to have read at the lectern but could not because there was no ramp. A room where some disabled people could retire to so that they could still see through a glassed area and participate in the Mass but yet the noises and movement would not be a distraction to others. Raising awareness of the unique gifts and talents of people with intellectual disabilities. Recognition of the fact that people with disabilities have a lot to offer simply by their "being" in Church congregations.

266 Woman and Man: One in Christ Jesus Ways to improve and increase deaf women's involvement included the following: Asking deaf women to help more in their local church. Making the Mass in hearing Churches more "deaf friendly" by using overheads for the readings and prayers of the faithful, main points of the sermon, announcing which Eucharistic prayer and so forth is being used. Interpreters in hearing churches. More pastoral workers and priests who can sign and communicate with deaf people. Making priests and parishioners in hearing parishes aware of the problems associated with deafness and that deaf people can do things. if overheads are used enough there would be no need for prayer books or missals. Going a little more slowly to give people time to read the overheads. Having interpreted courses in parishes in different areas and having them advertised through appropriate centres. Arranging for people in the local parish to visit at times of bereavement.

Pastoral Care Urgently Needed for Both Women with Disabilities and their Carers Many suggestions were made for pastoral care for both women with disabilities and their carers. It was noted that when pastoral care is aimed specifically at women with disabilities, the carers of such women need to be consulted. Parishes need an outreach program that raises awareness and concern for the families of women with disabilities. There is desperate need for respite for the families who care for a disabled member. Whether it is the person with a disability or the family carer, both need understanding and support. Some kind of volunteer system in a parish would enable mothers, other carers and disabled women to attend Church. Supported accommodation is needed so that the family member with a disability can be assured of a safe home when the family can no longer provide the care either because of ill health or death. It was noted that the person with a disability needs friendship through volunteer friends or being included in social activities. They need to be able to communicate their feelings. Many people with a disability seek friendships with normal people. It was recommended that all parishes have a female pastoral assistant, as women's nurturing capacity is so needed in the Church to bring new life. Disabled women proposed the need for married priests, where spouses would have an influential role, and the ordination of women. They also sought the use of inclusive language.

Targeted Groups: Views of Various Sectors of the Church 267 Table 7.3: Women with Disabilities and their Carers: Summary of Response to Key Questions

Women's current Assistance and Barriers to Ways to ina'ease participation support for women participation participation Contribution to Very little Lack of facilities Range of parish the Church assistance from and support for supports for through their Church for those people with people with presence and with disabilities disabilities and disabilities witness of service and their carers their carers Pastoral care for of their carers Lack of real Present hedonistic women with Participation support for the society disabilities and depends on the deaf and hearing- Urgent need of their carers level of disability impaired respite for carers Need for married and support of Support from the Male-dominated priests parish selfless care of Church Involvement in Participation in mothers Lack of priesthood and Mass and understanding and mirustry Sacraments encouragement Inclusive Participation in from the Church language the care of others People with Limitations of disabilities feel participation they do not belong noted in the Church Particular problems concerning the celebration of the Mass 7.5 Men Seven groups of lay men, encompassing a range of age groups and backgrounds and single and married men, were drawn from various parishes and organisations including Youth Ministry Teams, Knights of the Southern Cross and Serra groups.

7.5.1 Various Ways in Which Women Participate in the Catholic Church in Australia Major Role of Women in the Church There was much detailed attention given to the great value and variety of women's participation in the Church. It was noted that women participate in all aspects of the Church except ordained ministry and the decision-making

268 Woman and Man: One in Christ Jesus processes. One group commented: "In every aspect they are more active than men except in the hierarchy where they are not allowed." One group of young men stated that if you took women's roles out of the Church, "it would fall apart". They are "at the grass roots" and perform the majority of work in parishes and predominate numerically in service to Catholic Education, Diocesan Pastoral and related agencies, hospitals and prisons. Even in Religious Life, women outnumber priests and brothers combined: On any objective level of analysis women dominate the life of the parish. They work in with the priest, and in effect, are his arms, legs and body. The participation of men is quite low by comparison and is particularly noted in the absence of male teachers in primary schools. A list of parish groups showing the high percentage of women in thirty-six groups and activities accompanied this statement. It was noted that women play a major role, in keeping with the image of Mary, in a supportive capacity. "Women have a tendency to bring things together/Men tend to act more as individuals." The lay men described the particular ways in which women contribute to the life of the Church in relation to the parish, the wider Church, religious orders and education. Unlike all other groups in the Research Project, lay men made little or no reference to women's participation in the Church through motherhood and family life. Limitations to women's participation were noted in the areas of priesthood and decision-making. Significant Involvement in Parish Life Women participated in the life of the parish through liturgical activities such as membership of liturgy committees, organisation of liturgical activities, being Eucharistic ministers, altar servers, in the choir, part of offertory processions, readers, musicians and sacristans, and taking up collections. Women also acted as parish assistants, members of pastoral teams, the pastoral council, finance council/committee and parish office staff, tellers and bookkeepers. Women were active in parish female societies, spiritual and works, prayer and prayer groups, parish hospitality, welcoming groups, volunteer help programs, and fundraising efforts. They worked as RCIA and Baptism leaders, and members of the Catholic Women's League (CWL) and St Vincent de Paul Society. Traditional Parish Roles Not Inclusive of Younger Women Traditional "maternal" caring roles in a parish were given such as linking parish with school, promotion of "good values" in the home and schools, cleaning, altar preparation and various aspects of pastoral care. "One problem identified with this 'maternal' aspect of women's participation [caring roles in a parish] is that it is not particularly inclusive of younger women."

Targeted Groups: Views of Various Sectors of the Church 269 Increasing Role of Women in the Wider Church Women's roles in the wider Church were described in the areas of health care, acting as aged care workers and bereavement leaders, and working in prisons. Women were part of social justice groups, leaders or followers, and part of the teams that proclaim the faith and act upon society using Christian values and principles. As members of youth groups and young adult groups, women have been a focal point for introduction to Church. It was noted that women are now undertaking conventional ministry roles such as chaplaincy in universities and hospitals, spiritual direction and co- ordination, conducting funerals, and being Church wardens and members of Matrimonial Tribunals. They provide assistance to Bishops, such as through membership of the Bishops' Advisory Committee, and as a Bishop's Private Secretary, and act as missionaries.

Witness of Religious Orders The importance of the witness of women as members of religious orders was stressed as well as their integral involvement in educating the young, particularly in the past and in rural areas.

Major Contribution to Catholic Education The major contribution of women as teachers, religious educators, leaders and directors in Catholic education was highlighted. "In our Branch area, within the primary schools, women almost comprise 100% of teachers and aides." In a voluntary capacity women prepare children for the sacraments and work as catechists in State schools. It was noted that women are also teachers and students of theology; and of family and pastoral ministry.

Women's Participation as Wife and Mother Not Recognised It is important to note that, while long lists were given about ways women participate in the Church, there was only one reference to women's participation through motherhood and family life from a young single lay man. Specifically, while there was significant input from more senior-aged men in the Church there was no recognition that women participate in the Church through their role as mothers. Further, there was no reference at all from lay men that women participate through their role as wives. This findings stands out in sharp contrast to the findings from other groups and other parts of the research.

Limitations of Participation Identified The limitations of participation were highlighted, especially the lack of participation in the ordained ministry and the decision-making processes of the Church. It was noted by a group of young lay men that the Church has to reflect society in the equality of men and women.

270 Woman and Man: One in Christ Jesus 7.5.2 Assistance and Support Currently Offered to Women to Participate in the Church Women Given "Every Form of Assistance and Support" Overall, the lay men perceived that women are given "every form of assistance and support" to participate in the Church. Women were seen to be given at least the same assistance and support as men. It was perceived that there is no discrimination other than non-acceptance into the priesthood and that Bishops and priests are supportive. Women have the opportunity to participate wherever they wish. One group only stated that very little assistance was given to women and that "they are motivating themselves". It was noted that "the increasing prominence of some female Catholics is important in giving due recognition to women involved in the life of the Church". Range of Church Supports It was considered that support came from theology, ministry and pastoral care courses; parish activities and administration; personal supports and acceptance of the views of women's groups; group supports such as the CWL, St Vincent de Paul Society, Majellan and youth groups; and the special initiative to promote women's participation through the Women's Advisory Council in Brisbane. It was noted that the involvement of Catholic women, in a professional capacity as paid employees, has increased. However, the question was asked whether "these positions are merely being created so that the Church can appear to be less discriminatory". It was felt that women were also supported through the recognition of the equality of men and women: "Some parishes perceive men and women to be equal in status regardless of the contemporary arguments involving gender and political correctness issues". Sources of support came from the encouragement of the parish community; some Bishops and parish priests; special funding of women's enrolment in courses; women's religious orders; women's groups; and "an emerging role of mentoring, by which women's roles can be enhanced". Perception of Lay Men Concerning Support for Women at Variance with Other Findings The perception of lay men that women receive "full support in all aspects of the Church" stands out in sharp contrast to the findings of other groups.

7.5.3 Barriers To Women's Participation in the Church Significant Barriers Identified Mainly by Younger Lay Men Many groups of mature-aged lay men felt that there were no barriers to women's participation or "practically none" other than exclusion from ordination. As one man explained, any barrier is based on the difference

Targeted Groups: Views of Various Sectors of the Church 271 between "the essence of man" and "the essence of woman", with "men leaning more to leadership and decision-making". "Possible hurdles" were noted such as the attitude of some Parish Priests. However, the groups of young lay men had a different perception; significant barriers were noted which related to Church structures and practices, and attitudes in the broader society. One young man summed it up in the following way: "For women to become more involved in a clerical role, there is a need to create changes in the Church - in structures, in tradition and attitudes of clergymen". All groups agreed that there should be no barrier on the basis of gender.

Patriarchal Tradition of the Church Of those men who perceived barriers to women's participation, the tradition of the Church involving the male hierarchy and leadership was seen as the most significant barrier. In this tradition, women have been held back by the old value that is "it's a male domain". "Even though some roles are opening up to women, many feel apprehensive about moving into new roles because of the patriarchal tradition in which women find themselves." Lay men considered that there is a "perceived threat by the traditionalists to a diminution of male power".

Attitudes of Some Clergymen Sexist attitudes of some clergy and their fear of educated women were seen as major barriers to women's participation. Such negative attitudes involved some clergy's "ego and attitudes", "male preference", "the mentality that men are the ones called or that there are roles that are specific to men ... curiously with roles that men have specifically made or designated for women". One group described priests' fear of women in the following way:

It was thought that some priests fear educated women, who are often equally or more educated in matters of theology than is the parish priest. Priests sometimes fear that women will seek to change them or to take on too active a role. Personal barriers for women in the Church identified by men included fear and lack of confidence, skills and training. Another barrier to women's involvement in the parish is attitudinal problems of "parish closed-mindedness to women's participation or role of women" by some priests and parishioners.

There Should Be No Barriers on the Basis of Gender It was agreed by all groups of lay men that there should be no barriers on the basis of gender:

The continued presence of "secret men's business" in the Church, such as collection and counting of money, sends a negative message to women, particularly younger women. The determination of roles in the Church

272 Woman and Man: One in Christ Jesus according to gender lines was thought to be extremely restrictive, for example, in Catholic schools the "Ladies'Auxiliary" makes cakes, the "Fathers' Association" builds buildings.

Lack of Official Recognition of the Contribution of Women and the Laity Lack of official recognition, encouragement, information, resources and support mechanisms for women were identified as barriers. It was felt that there is a need to make contributions from the laity more important. Lack of Lay Female Role Models It was also identified that there is a lack of female role models for women, other than women like of Calcutta and Blessed Mary MacKillop. It was suggested that "women other than religious sisters need to be visible for other women to inspire and encourage them". Unsuitable Time Arrangements Problems of time commitments and availability were highlighted such as "uncertainty of length of commitment when agreeing to take on Church appointments - time restrictions should apply". Times for programs were experienced as unsuitable for working women:

A woman only has 24 hours in a day. If they are working mothers, they have very little time. If they are mothers with young families, not much time. A large proportion of meetings or groups are around 7.30 p.m. Only a woman with no ties (single or grown-up family) could attend. Exclusion from Decision-making and Leadership The lack of women in leadership roles meant that women were exduded from the decision-making process. One "can't deny historically the Church has had a very male history. Barriers relate to roles of leadership. Final decisions are made by men". Young lay men considered that "both males and females can be leaders". It was suggested that involvement in decision-making processes should be distinguished from priesthood, thus allowing the contribution of laity to decision-making:

The main barrier is exclusion from the priesthood. Women are excluded from the decision-making processes. Even if women are unable to become priests, the laity should be more involved in the decision-making processes - and that includes women as well. More talented and spiritual lay people (both men and women) could contribute to the decisions on behalf of the Church. Exclusion from Priesthood Current restrictions to priesthood were noted as a barrier by a mature-aged group and groups of young lay men. Young men expressed their concern in the following way:

Targeted Groups: Views of Various Sectors of the Church 273 Women can't become priests. People making this decision are the male hierarchy. Women priests? The decision is being made by a male ivory tower. Up to Vatican II there wasn't much emphasis on lay participation - therefore women were completely locked out. Does it go back to Genesis and the idea that women are the source of all evil - is this in the psyche of the Church?

Ban on Discussion of Women's Ordination Apart from Church teaching on women's ordination, the ban on the discussion of this issue was seen to undermine the credibility of the Church seriously: Further, disallowing the discussion of women's ordination, quite separate from the determination of the issue itself, undermines the Church's authenticity in claiming to be serious about women's participation.

Secularism and Lack of Priestly Leadership One group emphasised barriers associated with the lack of good teaching and priestly leadership; false teaching and the prominence of dissent; secularisation and media values; the cheapening of Catholicism, intellectually and liturgically; and the loss of understanding of traditional roles.

Women's Traditional Image in Society Cultural and social barriers were named in terms of traditional perceptions of women's roles and the value attributed to them: Women's image in society is also a barrier, since society also limits women's roles and even when women are doing a contribution just like a man, they usually receive less rewards. It is an accepted practice to give women a less rewarding experience in general when they contribute to society or ltfe in general. We can see this in our newspapers or any media, women are always put as a second resource.

Both Traditional and Feminist Attitudes of Women Sometimes the attitudes of women themselves were seen as barriers. They accept the fact that "some roles and duties are best suited to men". On the other hand, "feminism, isolated attitudes of a few women towards Church and society" was also perceived as a barrier.

Marriage and the Family Particular concerns in relation to marriage and family were seen as obstacles. Some divorcees cease to attend to their Faith due to the fact that they are unable to receive the Sacraments. It was noted that a more tolerant attitude to family breakdown may be necessary sometimes to save a mother and her children from a dangerous situation.

274 Woman and Man: One in Christ Jesus 7.5.4 Ways in Which Women's Participation in the Church Can Be Increased Younger Men Proposed Changes to Increase Women's Participation Many of the groups of mature-aged men stressed the view that women already participate fully: "We are of the view that women participate fully in the capacity that is allowed." "Our experience is that women are involved in all activities of the Parish." "Apart from priestly duties women can participate wherever they so desire." Once more, this was in contrast to the groups of younger men who proposed changes to increase women's participation, especially in relation to Church structures and practices, and involvement in decision-making. All groups of men, whether young or old, conservative or liberal, held a common view that there should be no discrimination in the Church on the basis of gender and that there should be greater recognition, affirmation and support of women.

Recognition, Affirmation and Support of Women All groups of lay men suggested that there be greater recognition, affirmation and support of women: "Increased recognition of the work women do in the Australian Church is important in fostering women's participation". Support from the hierarchy of the Church was seen to be critical. It was considered essential to "recognise not only what women do but also the value of women's participation". One group suggested that there "should be a greater focus on the achievement of nuns and the example of celibate participation by women". Women should be encouraged to seek positions in the Church. It was suggested that the Church provide prominent female church leaders as guest speakers. Personal invitations to participate should be extended to women, especially young people. For example, "Women should receive a personal invitation to participate from friends who know them well enough and feel they would be interested". "At end of Mass, an announcement to women to participate, e.g. RCIA, and have some women to meet respondents":

I think the whole thing should be approached in a more sincere way... establish structures that will target women specifically and will support them in their roles in church, just like sometimes we find specific groups that help women into society.

Gender Equality to Be Promoted All groups of lay men agreed that there should be no discrimination in the Church on the basis of gender. Every effort must be made to abolish any discrimination on the basis of gender in a genuine attempt to "break down the barriers" around male domination. As a conclusion to their discussion, one group expressed this idea in the following way:

Targeted Groups: Views of Various Sectors of the Church 275 One of the key points to em erge from the discussion was the extent to which perceived gender roles are limiting. Everyone brings different gifts to the Church - some to clean the church, others to bake cakes, others to visit the sick, still others to run schools, others again to be writers, spiritual directors, theologians, leaders and visionaries. The occupation by a person of any of these roles should not however be determined by their gender, but rather, by their gifts. The promotion of the total partnership role for everyone in the Church community was sought. It was felt that the Church needs to address "those fears which will stifle it". "A spirit of cooperative goodwill between the roles of men and women should be the affirmative action of the Church." Achievement of a balance of women's and men's participation was seen as important. It was suggested that the Church ensure female representatives on all parish councils and Bishops' advisory committees. Involvement in Decision-making and Leadership Involvement in consultation and decision-making pmcesses was strongly suggested at all levels. A greater number of women in decision-making structures, including in key posts in the Vatican, was seen as important in signalling the Church's authenticity in its approach to women's participation: Allow women into the decision-making process at the highest level (even though they may not be priests). A video on Vatican II showed thousands of Bishops - not a woman among them - quite extraordinary! An observer of the Church might ask: "How can you call yourself 'universal' and deny women their frndamental role?" A separation of priesthood and decision-making was suggested. One young lay man stated that he did not want women to be priests in order to graduate to the hierarchy. "Decision-making needs to be made at a different level. I want to be contributed to by them - benefit from their preaching." Priesthood and Ministry There were different views on the ordination of women. Many groups supported the ordination of women: There seems to be no legitimate argument, apart from historical, as to why women are excluded from ordination by the Church. Why shouldn't there be the possibility ofa female Pope? Many suggestions were made concerning the admission of women to ministries such as Acolytes, Lectors, Funeral Ministers and Marriage Celebrants. It was suggested that lay people, both men and women, be invited to preach occasionally at Mass.

276 Woman and Man: One in Christ Jesus There was widespread agreement that the issue of women's ordination be discussed:

There should at least be more open discussion about the ordination of women. Views differed on the question of whether women should be ordained, but there was general support for the view that it should be more openly discussed.

Parish and Liturgical Structures to Be More Inclusive of Women There was much agreement that women be included in all aspects of the work and life of the parish, for example, in all parish councils, administration and pastoral work within dioceses and parishes; eucharistic ministry; liturgy committees; and as Special Ministers. It was noted that some Parish Priests resist such inclusion of women.

On the whole our branch felt that women participated equally in all aspects of the parish with the obvious exception of our own order [Knights of the Southern Cross] and the priest's role. It was felt that this participation was crucial to the successfulfunctioning of our parish. We acknowledge that this is not the case in all parishes. Women should be encouraged to participate fully in all aspects of the parish. This could be encouraged by providing training in areas such as Scripture reading, public speaking, meeting procedures etc. Support mechanisms such as providing transport, childcare, prominent female Church leaders as guest speakers etc would be beneficial. Most importantly, the parish should at all times foster an encouraging, non-threatening and supportive atmosphere in all areas to promote the participation of women.

Need for Lay Women as Role Models It was proposed that women other than religious sisters need to be visible to inspire and encourage other women.

Wider Church The establishment of a women's Bishops' Advisory Committee was suggested. There were requests for evangelisation and sound teaching, and more media involvement by orthodox women.

Spirituality The need for ongoing spiritual formation for the whole Church was emphasised. "Keep eyes on the Big Picture: Growth in holiness, the Kingdom of God, the Church for others." It was felt that there is a need to have a more mature Church through adult formation involving psychology and relationships.

Education An educational formation program to prepare women for positions of responsibility in the Church was suggested.

Targeted Groups: Views of Various Sectors of the Church 277 Table 7.4: Lay Men: Summary of Responses to Key Questions

women's current Assistance and Barriers to Ways to wease participation wppoii for women participation participation Major role of Women given Few barriers Younger men women every form of identified other proposed changes Involvement in assistance and than ordination Recognition, parish life support from Barriers identified affirmation and Increasing role in Church mainly by support of women the wider Church Range of Church younger men Gender equality Witness of supports noted Should be no Involvement in Religious Orders Perception of lay barriers on basis decision-making Contribution to men at variance of gender and leadership Catholic with other Patriarchal Open discussion education findings tradition on women's Participation as Attitudes of ordination wife and mother clergymen Admission to not recognised Lack of official various ministries Liniitations of recognition of Parish and participation women and laity liturgical noted Lack of lay female structures more role models inclusive of Unsuitable time women arrangements Lay women as Exclusion from role models decision-making Greater and leadership consultation Exclusion from Promotion of priesthood and orthodoxy ministry Spiritual Ban on discussion formation for the of women's whole Church ordination Education of Secularism and women for lack of priestly responsibility in leadership the Church Women's Inclusive traditional image language not in society discussed Attitudes of other women Difficulties concerning divorce and family breakdown

278 Woman and Man: One in Christ Jesus 7.6 Women from Lower Socio-Economic Backgrounds There were eight groups of women from lower socio-economic backgrounds including young and middle-aged women, women with adult children, single mothers and married women, widowed, employed and unemployed women. They came from a range of States and parishes.

7.6.1 Various Ways in Which Women Participate in the Catholic Church in Australia

Support Roles in Parish These women described a range of ways in which women participate, almost exclusively at the parish level, involving the following: participation in the Eucharist, Liturgy of Word and offertory processions; helping on the altar; acting as Special Ministers; taking up the collection; counting; making altar bread; participating in the choir; acting as organists; fundraising; helping with the sacrificial giving; helping with the maintenance of the Church; decoration; flower arranging; cleaning the brass and silver; laundering the vestments; welcoming new parishioners; assisting in tuckshop in the Catholic schools; catechetics; participating in Sacramental preparation, faith-sharing groups and in the Rosary; leading Lenten discussion groups; home visitation (mainly religious sisters); taking Holy Communion to "the shut-ins"; organising a phone-in for getting people to Mass; helping at St Vincent de Paul Society; meeting weekly in a social concern group; being in social activities and playgroups; working in mission offices as secretaries; being a pastoral associate in a parish and a member of a Religious Institute; "just offering your services" and "just being there - all agree that this was important". Role as Mothers The "mothering" role was also noted: "I educate my children and try to impart Christian values". Participation in the Church through the experience of Catholic schools was noted and seen to be positive at both the primary and secondary levels. The experience of the Church through Antioch was also significant. One young woman said, "This was a major part of my life at the age of 18". Sensitivity to the Needy From the list of ways of participating produced from the various groups, it is significant that women's participation was perceived almost exclusively in relation to the parish with occasional reference to mothering roles in the home. There was also a particular sensitivity from these women towards the needy in society, for example weekly meetings in a social concern group "to work things out and make things better for the poor, connecting them with the Good Shepherd Sisters community service centre".

Targeted Groups: Views of Various Sectors of the Church 279 Care and Compassion of Women One group leader noted that these poorer women make no connection between the caring and compassion, which they show as a constant feature of their lives, and being in the Church. Nor do they feel supported by their participation in the Church for their community work: They are all women of deep compassion, who express that in very concrete ways with the people they meet from day to day, and who think and talk out of compassion. On the whole, they do not make a connection between this way of living and their participation in the Church. They believe that many people in this area, either feel as if they are not good enough to belong, or believe that they are perceived in that way.

Limitations of Participation as Support System of the Church There was much awareness of the limitations of their participation. One woman commented, "I'm told I belong but my participation is minimal. I would like to do more than serve teas after Mass." Another group reported: "We are 'pew fillers' - more than three-quarters of the Church on Sunday is women." There was dissatisfaction that women participate "in every way except what priests do". In the words of another woman, "Father tries to explain why things are the way they are!! But 'I feel history is a poor excuse'." Many of these women saw themselves as the "support system" of the Church with no power in decision- making.

7.6.2 Assistance and Support Currently Offered to Women to Participate in the Church Very Little Assistance and Support Generally, it was considered that the Church offered them very little assistance. Some of the women felt that it was a hard question to answer.

Sources of Support: Mostly from Other Women It was noted that most support comes from women encouraging one another in what they are allowed to do. Some priests were very supportive and encouraging. Some of the groups noted that the priests supported limited participation. Another support has come from nuns: One woman who left the Church for some time said that when she came back she discovered how much the nuns had changed. Since they have come out of their habits and veils, she has lost her fear of them and appreciates their presence amongst them as women to women. By joining them as women the Sisters have given them inspiration and the courage to keep going.

280 Woman and Man: One in Christ Jesus Support from Catholic Education The Catholic education area was experienced as supportive. It was noted that when parish and school are closely linked there are many positive experiences. At secondary school "the encouragement to join in was big". A young woman commented that she was "not so much encouraged now by the Church" since she had a baby. Other sources of support were family and parents, discussion groups and the women's own faith.

7.6.3 Barriers to Women's Participation in the Church While the overwhelming response was concerned with barriers to participation, some women from one group felt there were few barriers: "There's not many things they're barred from if they want to participate". It was noted that there are not the barriers that there used to be: "Women never used to help with communion or read". Role and Status of Women: Women and their Work Not Valued There was significant concern that the structures, teachings and practices of the Church often exclude women and the marginalised. "Women are not valued by the Church - nor is their work." "The Church does not want us to participate - I've never heard anything but 'woman thou shalt not ... " It was noted that women communicate well with women and they tend to more easily share faith experiences. This needs to be honoured by the structural Church. Lack of Equality and Hypocritical Stance to Women The lack of equality concerning decision-making and leadership, ministry and priesthood was a strong theme: "If the Church is a business I can buy shares but they must be non-voting ones". The Church was seen as hypocritical in its relationship to women: We sometimes experience the institutional Church as hypocritical when it demands so much of us while some men within the structure with power and knowledge seem so unwilling to change and make Church relevant to women and to the young. Women's Exclusion from Ministry and Priesthood The Church's stand on the ordination of women was a significant barrier along with male dominance in the Church. "Males decree women as not being able to be leaders (priests!)." Another woman said: "Are we really expected to believe that Jesus intended that there be six sacraments for women and seven for men?" That women are not able to be deacons, "they were in the early days of the Church's history", was an associated problem. While women have a role in sacramental preparation, it was noted that it was extremely limited in the dispensation of sacraments.

Targeted Groups: Views of Various Sectors of the Church 281 Importance of the Centrality of the Eucharist The importance of the centrality of the Eucharist rather than an exclusively male priesthood was stressed:

If women are called to be priests, they can't be, because it is seen as a "males only" job. The Mass is the important thing; who celebrates it, male or female, doesn't really matter. Ban on Discussion of Women's Ordination There was concern over the papal instruction that there was to be no discussion on women's ordination: "You can't tell people not to discuss something people will continue to do what has to be done, despite such unreal instructions." Male-dominated Church The male-dominated Church was seen as a barrier to the formation of sound teaching: The institutional Church has constructed all the rules and is also responsible for Canon Law. Hence, in the present situation only men can determine changes. The experience, knowledge and understandings of women are never brought to bear on these laws in their formulation or modification. However, we do bring our perspective to bear on the real life living out of the Gospel e.g. contraception, homosexuality. It's time the Church listened to women. It was felt that society is beginning to change in this regard and that it was time for the Church to give the lead. It was considered that women are feared by Church authorities:

As in society and in the work place, so too in the Church. Men want to have the control and don't like the women spreading their wings. I know from my experience in the work place they find it hard to work as a member of a team and don't like a woman being in charge. In the parish, they find it hard to have a woman as president of the St Vincent de Paul Society and as the Co- ordinator of the Parish Pastoral Council. In our leadership team there are more women than men. Time for the Church to show society the way, to give the lead. It was felt that the structural Church is diminished to the extent to which it refuses the involvement of women and does not allow their voice to be heard. Marginalised Feel Excluded by the Structure and Morality of the Church It was noted that the marginalised feel excluded by the whole structure and morality of the Church, for example on birth control. One group leader

282 Woman and Man: One in Christ Jesus presented the experience of a thirty-year-old professional woman whose "professional life takes her into areas of work for justice, especially for poorer disadvantaged women":

One of her most startling comments was that "the people who need the Church most are the most repelled by it". Her reasons for saying this are that the marginalised: women, the poor, gay people, single mothers, to mention a few, frel excluded by the whole structure and "morality" of the Church (e.g. on birth control). In her work among the poor, especially with women, she finds that they do not turn to Catholic agencies in their deep personal needs, except for food hand-outs. Such hand-outs change nothing of the structure of society. She does not see the Church as an agent for structural change because the Church is unwilling to change its own patriarchal structure.

There were concerns over the discriminatory attitude of some people in the Church towards the marginalised, those who are "different".

Inadequate Communications Inadequate communications presented barriers to women's participation. It was recognised that while some priests in the present structure are good communicators, this is not the norm:

The Church's teaching is not "user-friendly"; it is transmitted to us via priests/bishops who often give their own bias or ignorance in transmitting information. This can result in people being given contradictory information, which is often destroying to them.

It was experienced that Church is structured like a business and not for families or women. "Mass is an adult experience and can be very difficult for women attending with children; maybe we sometimes need a more relaxed way of praying."

Animosity of Husbands over Women's Church Involvement There were particular difficulties over the animosity of husbands towards the Church because of the wife's involvement:

C cited as reasons for her wit/id rawal from parish life her husband's animosity to the Church, which he sees as being "on about money". He resented the time that she took to take part in Church activities, expecting her to be at home. Family life became very difficult when he was disgruntled on account of her Church involvement. She spoke also of receiving a letter recently from her parish priest asking for involvement in Planned Giving, a letter she resented.

Targeted Groups: Views of Various Sectors of the Church 283 Catholic Education for the Elite Catholic schools which are now viewed as being for the elite, or for families who are not Catholic, were cited as barriers. The push to get enrolments was seen to be about numbers and money, rather than Christianity.

Church Teachings Concerning Mariology and Birth Control Barriers concerning particular Church teachings related to birth control and Mariology were emphasised: While we are blessed as Catholics to have such a positive model as Mary, Mother of God, we sometimes feel she has been used against us and niade into an unreal, impossible-to-imitate woman.

Unjust Conditions of Employment in the Church Significant issues were raised about the unjust employment conditions and remuneration of pastoral associates as employees of the Church. The following story of a single lay women is illustrative. This Pastoral Associate was a group leader from a lower socio-economic status parish. She requested that her concern be considered in relation to women from lower socio-economic background as her employment conditions within the Catholic Church have forced her into this category: lam a single lay woman ... Through my employment in the Catholic Church, I fit into a low economic status as I'm presently being paid a Victorian Stipend for a religious, less tax and superannuation as lam told that that is all the parish can afford. I receive a per kilometre amount for using my car and provide my own accommodation, etc. I believe I am called to work in Parish Ministry but in order to do so it can mean accepting employment packages that are considerably less than those enjoyed by the employers: the parish priests. My contract is dependent on the Parish Priest remaining in the same Parish. After more than ten years employment in parishes... there seems to be little prospect of Long Service Leave as this is not portable. As my pay is very low, so are the contributions made to my superannuation frnd, so that I have concern about how I will financially survive once lam no longer employed. While I very much enjoy, am challenged by and have a sense offrlfilment in what I do in the parish, financial concerns are stressfrl on me as an individual and so can affect my performance at work. Jam well qualified with Accreditation as a Pastoral Associate in Melbourne; a Bachelor of Education; a Graduate Diploma in Religious Education; a Diploma in Ministry (N.P.I.); a Bachelor of Theology and lam currently working towards a Graduate Diploma in Pastoral Ministry and yet my pay is less than $20,000 per year and I have no job security. This seems a bit ironic when the priest lam working with, for whom I have a great deal of respect and I

284 Woman and Man: One in Christ Jesus acknowledge that he does have responsibilities which the Church will not permit me, as a woman to have, has no formal qualfIcations and yet his employment package is considerably better. It is dfflcult not to feel envious at times. Like many lay Pastoral Associates, my theological education has been gained in my own time and at my own expense apart from some frnding from CROPP. For three years I had a round trip of 180 kilometres on my day off in order to attend lectures. There doesn't seem to be any Sabbatical Leave available for lay women who have been working in parishes for a length of time and yet this could be very valuable for them and hence for the parishes in which they serve. While my pay is the same as that of my predecessor, a member of a Religious Institute, the parish also provided a rent-free convent for her to live in and a car. It would seem that in many cases parishes will offer only a religious stipend. For a lay person to compete for the job they have to be prepared to accept this in order to be employed in the area of work to which they feel called. The religious stipend in Queensland would seem to be at a more realistic level for the employment both of those who are members of religious institutes and those who are not. At present I doubt that I can afford to continue to work for much longer at my present rate of pay and may have to look for work in another field although I will find this personally painful and my experience and talents will be lost to the Church. If Pastoral Associate positions, particularly for those qualified, and in parishes where there is only one priest.., were to be declared ecclesiastical offices, this may allow for the improvement of salary packages by decreasing fringe benefit taxes. Social and Cultural Barriers for Women from Lower Socio-economic Backgrounds For women from lower socio-economic backgrounds, there were a number of social and cultural barriers concerning participation in the Church. The lack of transport and child-minding facilities was noted:

In areas like ours [western suburbs of Sydney], lack of transport and child minding facilities. Desire to participate in Eucharist, meeting groups etc thwarted by lack of adequate facilities. Poverty, the "dollar struggle", for these women was a significant barrier. It was noted that women are now having to work to support the family. As a result, they are often too tired at night for additional involvement and having to catch up with family chores at the weekend. Cultural and language barriers for migrant women were also cited. The societal change concerning Sunday from a day for relaxation and Church to one which is often much like any other day was experienced as an obstacle, as well as animosity towards religion in the workplace.

Targeted Groups: Views of Various Sectors of the Church 285 7.6.4 Ways in Which Women's Participation in the Church Can Be Increased Affirmation and Support of Women There was a strong call for the affirmation and support of women, and for equality of opportunity to serve the Church for both males and females. A more welcoming atmosphere encouraging more personal involvement for women was proposed. Women's participation would be increased by valuing and acknowledging their giftedness, insights and contributions. One woman commented, "While the image of the Church as the place where priests talked down to us has changed, it is only for some. For others it hasn't happened."

Gender Equality: Equal Opportunity for Men and Women to Serve Requests for gender equality were strong. There is great need for open mindedness in the Church, especially concerning the equality of opportunity for both sexes to serve the mission of the Church. "When will the official Church learn that in Christ there is no male or female?" In the words of another woman, the major way in which the Church can increase the participation of women is by taking to heart the words of Paul (Gal. 3:27-28) "For as many of you as were baptised into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus". Involvement in Decision-making and Leadership Many proposals were made to involve women in decision-making and leadership especially concerning the future of the Church: We feel a need for visionary leadership in all our parishes and dioceses - we feel lucky to have a woman religious coordinating our community and can see that this is a way to move forward into the future Church. It was suggested that the Australian Church set a percentage goal to be achieved by a set date concerning inclusion of women in decision-making situations in the structural Church. Requests for Issues Concerning Ministry and Priesthood to Be Re-examined There was a call for many of the issues concerning ministry and priesthood to be re-examined. It was proposed that the Church establish procedures to ordain women who want to be ordained in the same way as men. Celibacy must become optional. Canon Law should be changed to enable women to exercise authority in the Church, as in judges of the Matrimonial Tribunal needing to have their judgments supported by priests. The Church should involve qualified and experienced women in all pre-marriage programs. It was felt that

286 Woman and Man: One in Christ Jesus celibate males are not appropriately experienced and therefore not necessarily the best people to present and/or prepare such programs. It was recommended that the Church look seriously at Sacramental theology and practice:

Is what is happening at present necessarily the best way for us as a sacramental Church to proceed? Is it possible to continue with our present dependence on a diminishing number of ageing priests?

Need to Bring Feminine Qualities to Church Ministry The need was identified to bring feminine qualities to the Church's ministries, not to "take over" from men but to allow women significant roles and full participation. It was asked why women, many of whom are well educated in Church matters, cannot speak at Mass. More Inclusive Parish and Liturgical Structures There were a number of suggestions to increase participation in parish and liturgical structures. These included: the greater inclusion of solo parents through more opportunities for them to join in things such as social occasions to meet with people in similar circumstances; the inclusion of women in pastoral teams in all parishes; the involvement of women in sacramental programs at all levels; the use of language and liturgical styles that include women rather than exclude them; greater sensitivity towards the needs of mothers and families: "My child cried in Church and I was asked by the priest to go outside. I did and never returned - a mother's place is not at Church"; and addressing questions of transport in low socio-economic areas of parishes.

The Church to Become More Relevant to Youth There were strong calls for the Church to become relevant to the next generation.

We are living in times of rapid and massive change and we feel that institutional Church is often not aware of the issues nor is it listening to us. The next generation is dWerent; will the Church be relevant to them? What is it prepared to do so that it can become relevant? It was suggested that the Church do some research into the Church/groups which are attracting our youth. What do they do/teach? How do they minister? What is their attraction? Is there something we could learn from them? "As mothers, we really care about this issue."

Targeted Groups: Views of Various Sectors of the Church 287 Need for a Listening and Compassionate Church There were strong requests for the Church being able to see both sides of an issue and for genuine compassion for the poor. The importance of listening, of being able to see both sides, was stressed. The vision of the Church with "a compassionate heart" is expressed below in the words of a group leader of women in Queensland:

As they spoke, these women did not really distinguish between men, women or children in the matter of participation in the Church. If I could sum up what they were looking for from the Church, it would be a welcome, understanding, and a chance to speak and be heard. They are very clear that the Church should have a compassionate heart. They are all women of deep compassion, who express that in very concrete ways with the people they meet from day to day, and who think and talk out of compassion. On the whole they do not make a connection between this way of living and their participation in the Church.

More support by individual priests for meaningful participation by women was requested as well as counselling services for solo parents.

Inclusive Language and Imagery There was the request that the Church use language and liturgical styles that include women rather than exclude them.

Involvement of Women and Families in the Education of Seminarians Proposals for education focused exclusively on the training of priests. It was requested that qualified women be involved in seminary training programs. Those training to be priests could - maybe should - live with a functional Catholic family for a period of time (maybe a month) during their training so they have experience to inform their thinking.

Church Teaching: Birth Control and Mariology It was suggested that the Church address issues of birth control and faulty Mariology.

Professional Service and Employment Justice issues concerning the professional service and employment of women in the Church needed to be addressed. These women wished "to see job opportunities for talented women in the Church which receive a living wage" and "to see job opportunities in the Church as a place where women can be recognised and promoted". People and priests should be educated about the need for social justice in the employment of pastoral leaders and pastoral associates and exploring ways that dioceses can support such pastoral workers in their particular contribution to the Church.

288 Woman and Man: One in Christ Jesus Table 7.5: Women from Lower Socio-Economic Backgrounds: Summary of Responses to Key Questions

Women's current Assistance and Barriers to Ways to increase participation support for women participation participation Support roles in Very little Women and their Affirmation and parish assistance from work not valued support of women Mothering role Church Lack of equality Gender equality: Membership of Support mainly regarding equal opportunity Religious from other women decision-making for both sexes to Institutes Inspiration and and leadership serve Community courage from Exclusion from Involvement in service: sensitivity religious sisters priesthood and decision-making to needy Some priests ministry and leadership Limitations of Catholic Male-dominated Involvement in participation education Church priesthood and noted Exclusion of ministry marginalised Need tobring Inadequate feminine qualities communication to ministry Animosity of More inclusive husbands over parish and women's liturgical involvement structures Other women Making Church Birth control more relevant to Mariology youth Unjust Church Listening and employment compassionate conditions Church Social and cultural Inclusive language barriers Seminary training programs to include women and families Addressing birth control and Mariology Just employment, salary and conditions for women

Targeted Groups: Views of Various Sectors of the Church 289 7.7 Women from Non-English Speaking Backgrounds and Migrant Women The three groups of women from migrant and non-English-speaking backgrounds (NESB) included a variety of ages, and a range of national and cultural backgrounds. However, despite frequent requests, there was no response from Asian women. Participants were drawn from different States and dioceses. The information from this group is closely related to data from the groups of "Refugee Women".

7.7.1 Various Ways in Which Women Participate in the Catholic Church in Australia Invisible Participation for NESB Women For NESB women, participation was interpreted as "invisible", mainly as "being a good Mum", "raising kids to put in the Church", "teaching values" and cleaning the Church, arranging altar flowers and priests' food preparation. Fluency in English Enables More Active Participation As NESB women became more fluent in English and more educated, they became more active participants at the "grass roots level" as parents, secretaries, parishioners, special ministers and altar girls, through reading the Scriptures at Mass, preparing children to receive , giving baptism talks for parents and godparents, organising youth pastorals, singing in the chorus and also helping in the collection. It was noted that there is often a conception that "Church" is limited to the "building". Language as a significant factor affecting the participation of NESB women is highlighted in the following way by a group leader:

Some of the older women made the point that while Mass in Italian (twice a week) was helpful when they first came to Australia (after World War II), they now choose to attend the English Masses, and to take part in English-speaking activities. They feel strongly that they and their children need to "belong" in the English-speaking "world", although they recognise that their first language, and the associated attitudes and practices, helped them when they were newcomers to Australia. Women in Leadership Roles Noted by Second Generation Australian Women A group which included women who were second generation Australians noted that some women in the Catholic Church in Australia participate in the Church in the following leadership roles:

parish leadership roles as pastoral associates; school teachers; leaders of parish organisations such as the St. Vincent de Paul Society;

290 Woman and Man: One in Christ Jesus leadership roles in dioceses or states such as vicars for religious; and members of marriage tribunals and Bishops' teams; and lecturers in Catholic seminaries, teachers' colleges, universities and so forth. Lack of Confidence of NESB Women to Undertake "Visible" Participation Significant limitations of the participation of NESB women were raised. It was noted that "participation" has not been modelled by earlier generations of women and this remains so for today's women and their daughters. Inexperience and a perception of male dominance results in a lack of confidence to undertake "visible" participation.

7.2.2 Assistance and Support Currently Offered to Women to Participate in the Church Little or No Assistance Offered to Women Little or no assistance and support were seen to be offered to women. There was a singular account after a hospital illness of a priest's home visit which was a highlight. Educational Assistance Valued In some parishes, English classes for NESB women were considered to be most valuable in promoting participation in the parish. A group of Spanish women highlighted the educational and moral support received from their priest:

Our main assistance comes from our priest who provides us with reading material such as books and pamphlets and also gives us his moral support so we can grow in our different roles within the Church. The following assistance and support for women in Australia was noted by the group which involved second generation women: access to educational opportunities in seminaries and Catholic universities; some financial support while studying; and occasional paid ministries in parishes and dioceses.

7.7.3 Barriers to Women's Participation in the Church Many Demands on the lime of NESB Women Major barriers are related to social and cultural issues, Church structures and teaching and practices. Time factors for NESB women represent a significant barrier to participation as there is often the need to work to support the family, which takes precedence over all else. Women's role as mothers was also noted as time-consuming. Male-dominated Church Male dominance and power, and the misuse of Church resources were stressed. It was felt that priests are "so scared" of women's participation and any subsequent loss of power and status.

Targeted Groups: Views of Various Sectors of the Church 291 Church Teaching Which Prohibits Women's Full Participation Significant barriers relate to perceptions of sinfulness inherited from earlier generations and perceived Church teaching which prohibits women from full participation, for example issues related to birth control. As a result, major Church attenders are older women who are less likely to take on an active role.

Negative Attitudes to Women's Ministry It was noted that there are often negative attitudes of some members of the Church to women's ministry. There is a need to teach the community to accept a woman as celebrant for funerals and baptisms.

Exclusion of Women from Priesthood and Ministry The lack of opportunities to fill certain roles, such as the permanent diaconate, equally with men was seen as a significant difficulty.

Insufficient Information about Possibilities for Women's Participation In general, it was considered that insufficient information about possibilities for participation in the Church is available. In all these matters, it was reported that non-English-speaking women are particularly disadvantaged.

7.7.4 Ways in Which Women's Participation in the Church Can Be Increased NESB women proposed the following suggestions concerning Church structures and practices as ways to increase women's participation: the need for affirmation and support of women; greater gender equality leading to open access to all roles including priesthood; improved information and communication; and revision of the teaching on birth control.

Affirmation and Support of Women It was suggested that women be affirmed and supported by inviting women who are not participating in the Church to do so.

Equal Access to "Visible" Roles Open access to all roles with less gender discrimination in active "visible" roles was sought. It was considered that open-minded attitudes in the Church would lead to the establishment of the equality of women's and men's participation in the Church as the norm.

Improved Information and Communication Improved information and communication about possible roles for women and men were proposed including informative workshops, questionnaires and discussion with parishioners and clergy about the increased participation of both men and women.

292 Woman and Man: One in Christ Jesus Priesthood and Ministry It was suggested that the Church allow women to be priests.

Teaching and Preaching on Birth Control Revision of teaching and preaching on birth control was sought.

Table 7.6: Women from Non-English Speaking Backgrounds and Migrant Women: Summary of Responses to Key Questions

Women's current Assistancu and Barriers to Ways to increase participoon support for women partidpation partidpaon "Invisible" Little orno Many demands on Affirmation and participation for assistance from the time of NESB support of women NESB women Church women Gender equality: Support roles in English classes in Male-dominated equal opportunity parish some parishes Church for service in Mothering role Educational Church teaching "visible" roles Fluency in English assistance valued which prohibits Improved a key to active women's full information and participation participation communication Women in Birth control involvement in leadership roles Negative attitudes priesthood and noted by second to women's ministry generation ministry Revised teaching Australian women Lack of equal and preaching on Limitations of opportunities in birth control participation ministry noted insufficient information about possibilities for women's participation

7.8 Refugee Women

Many contacts were made with groups and organisations concerned with refugees. However, significant difficulties were encountered in forming groups of refugee women. It was explained that these women were concerned with immediate matters of survival rather than with issues concerning the participation of women in the Australian Catholic Church. The English language was often a barrier to discussion. After much persistence, three groups were formed: one group of Vietnamese women; a second group of staff members of a Catholic Secondary College which has a very high percentage of

Targeted Groups: Views of Various Sectors of the Church 293 students from migrant and refugee backgrounds, and another group of thirty- six female students, all of whom were from migrant backgrounds and many of whom had settled in Australia as refugees.

7.8.1 Various Ways in Which Women Participate in the Catholic Church in Australia Limited Participation and Perceptions of Church of Mature-aged Refugee Women It was noted that mature-aged refugee women often have limited participation as "Church" has significance mainly in terms of "Catholic", "sacrament", "father" and "Catholic schooling". Their spirituality was seen to be "unquestionable".

Young Women Refugees Identified a Wide Range of Roles and Tasks of Women The above response is in sharp contrast to young women refugees who noted that women participate in the Catholic Church in Australia in a wide variety of roles and tasks. It was observed that the majority of practising participants in the Australian Church are female. Specific ways of participation include domestic Church duties such as cleaning; ministries within parishes involved with the celebration of liturgy; as caretakers of children's liturgy; teachers of sacramental programs; catechists; evangelisers of the faith; altar servers; in support/gathering groups; women's groups involved in prayer; retreat work within parishes; as organisers of pilgrimages; in missionary work; and as feminist theologians publishing spiritual works.

7.8.2 Assistance and Support Currently Offered to Women to Participate in the Church Little or No Support and Assistance Currently Offered to Women The refugee groups perceived that there is little or no support and assistance currently offered by the Church to women to participate in the Catholic Church.

Assistance and Support from the Refugee Community Rather than from the Church The sources of assistance and support identified by refugee women were the refugee community itself, parents, women and women's networks, and theological courses. For mature-aged refugee women, the support is received from the refugee community rather than from the Church. Young refugee women responded that support is received from parents by providing "relief from children" to enable involvement in the Mass; women's organisations and

294 Woman and Man: One in Christ Jesus networks; those who acknowledge privately and publicly the work of women; and from theological and liturgical courses which encourage people to know more about their traditions.

7.8.3 Barriers to Women's Participation in the Church Cultural Background a Barrier for Mature-aged Refugee Women For the group of mature-aged refugee women, it was noted that their cultural background represented a significant barrier. Their cultural background is so vastly different from that of most Australians. One group leader explained this in the following way:

Our group consisted of women from poor families in Vietnam, both urban and rural. They had very little education and worked at home or in the family business seven days a week, hence no social group, no Sunday Mass. In Australia, these women struggle with the new language, have been involved with the unjust "piece" work, are still in the low economic bracket and depend on their husbands as the "spokesperson". Husbands are mostly unemployed.

Stereotypes of Women and their Roles Seen as Barriers by Young Refugee Women It was noted that the children are more Australian in their attitudes and way of life. Young refugee women experienced the world or culture they were born into as a barrier. "The older generations are a barrier to themselves - keeping their own traditions." Stereotypes of women and their roles were experienced as barriers both in the cultural tradition and in the Church. The overburden of family commitments was noted.

Exclusion of Women in Church Structures and Practices As the main barriers to participation, young refugee women emphasised the lack of inclusivity of women in Church structures and practices, in particular in decision-making and priesthood.

Limitations and Lack of "Movement" Concerning the Role of Women in the Church Being a woman both in the Church and society was cited as a fundamental barrier to participation. Limitations placed on roles which are part of being Church were emphasised as well as the difficulty of breaking entrenched attitudes and ideas regarding the traditional position of women. Lack of "movement" in the Church's structures and practices, lack of re-examination of the status quo, and the length of time it takes to adapt or institute changes were experienced as ongoing barriers to women's involvement.

Targeted Groups: Views of Various Sectors of the Church 295 Patriarchy and Misuse of Power and Position Church tradition concerning the "maleness" of the dimensions of faith and the misuse of power and position by men in the Church were cited as significant obstacles.

Use of Exclusive Language Experienced as Offensive In its lack of inclusivity and its offensive nature, the use of language by the Church was seen as consistent with a policy of exclusion. The poverty of the Lectionary and the exclusion therein of some significant scripture related to women were noted. It was felt that the question of who is an apostle (appointee) of Christ needs to be examined.

Decision-making and Leadership The exclusion of women from decision-making bodies and the lack of genuine representation on official boards were lamented.

Priesthood and Ministry That "women cannot partake in the seventh Sacrament of Ordained ministry" was cited as a significant barrier to participation.

7.8.4 Ways in Which Women's Participation in the Church Can Be Increased

Greater Inclusivity Requested Young refugee women proposed a number of ways in which women's participation in the Church could be increased. Key suggestions centred on the notion of "inclusivity" involving women in decision-making and leadership; greater involvement in Sacramental ministry including the ordination of women; use of inclusive language; and the application of gender equality in Church structures and practices.

Gender Equality It was requested that the Church encourage a balance of roles for both sexes and that women "take up their right to a full and active participation". A transferral of roles in the Church was suggested, involving a calling of males to some pastoral positions. It was urged that the role of the laity should not be judged or determined on the basis of gender.

Involvement in Decision-making and Leadership "Honest" representation of women in decision-making and leadership was sought. The inclusion of women in councils and organisations concerned with decision-making was suggested as well as opportunities for women to speak out and have a voice.

296 Woman and Man: One in Christ Jesus Ministry and Priesthood There were requests for greater involvement in Sacramental ministry and the admission of women to ordination. Inclusive Language The use of inclusive language was urged.

Table 7.7: Refugee Women: Summary of Responses to Key Questions

Wonien's current AssistwKe and Barriers to Ways to increase participation support for women participation participation Limited Little or no Cultural Greater inclusivity perception of assistance from background of women participation Church Stereotypes of Gender equality: especially of Support from women and their equal opportunity mature-aged community rather roles as barriers for both sexes to refugee women than Church for young refugee serve Wide range of women Involvement in roles and tasks Limitations and decision-making identified by lack of movement and leadership young women concerning Involvement in refugees women's role in priesthood and Limitations of the Church ministry participation Patriarchy and Inclusive noted misuse of power language Use of exclusive language experienced as offensive Lack of equality regarding decision-making and leadership Exclusion from priesthood and ministry

7.9 Solo Parents

Three groups of solo mothers met in three different Australian States. All members were solo parents including divorced, separated and single mothers.

Targeted Groups: Views of Various Sectors of the Church 297 7.9.1 Various Ways in Which Women Participate in the Catholic Church in Australia Participation of Women as Solo Mothers in the Parish and in the Wider Church Solo parent groups spoke of the ways that women participate: as solo mothers who are themselves a gift to the Church in their strength and determination: For it is in the strength and determinat ion in the lived experience of such women that we find the message of hope and transformation that the Gospel teaches us. Therefore these women are vital to the life of the parish and indeed to our Church in dealing with the real struggles of real people; in the parish as cleaners, readers, special ministers of the Eucharist, musicians and catechists; and in the wider Church as teachers in Catholic schools, lecturers, members of the CWL, religious sisters, and women as "culture bearers". Limitations of Participation Noted Concerning Decision-making The limitation of participation due to the restriction to "non-decision-making roles in general" was noted.

7.9.2 Assistance and Support Currently Offered to Women to Participate in the Church No Assistance or Support by the Church for Solo Parents to Participate All groups indicated that there was no support or assistance that enables single mothers to feel they can participate in the Church. "It is hard enough for a single mother to even attend Mass and look after children, aside from looking for ways to participate": In the main, women have come to expect little. In personal and domestic life women turn to family and other-than-Church organisations. Often they have been made to feel the guilty one rather than the victim, the rejected one rather than one to be helped. Support from An Occasional Priest and Religious Sister However, there was some experience of support from an occasional priest and religious sister "who has real understanding of life and living".

7.9.3 Barriers to Women's Participation in the Church These groups of solo parents gave their main attention to barriers to participation, especially in relation to Church structures and practices, and in particular to the male domination of the Church, inappropriate pastoral

298 Woman and Man: One in Christ Jesus practices of the clergy, lack of acceptance of solo parent families, and fundamental concerns about the nature and process of annulment.

Male Domination of the Church These women identified male domination as a major barrier, especially the hierarchy of clerics, involving lack of consultative modes; little encouragement; tokenism on committees and boards; perception of women as servers; and men's fear of ridicule, reprisals and rejection, especially among the hierarchy of male clerics.

Lack of Acceptance of Solo Parent Families A strong sense of lack of acceptance by the Church was expressed by solo parents:

A successful marriage is the ideal and of course that makes us less than ideal. So for sole parents, we feel that we can never quite make the mark in the eyes of the Church. It was noted that this lack of acceptance of solo parent families leads to breakdown in the relationship between the Church and solo parents:

We all agreed that we have experienced the dreadful homilies which talk of the "broken families" and/or the "failed marriage". We have heard from the pulpit how children from divorced/single parent families are "damaged"! This of course only reinforces any guilt that a mother might feel because she has had to leave a difficult marriage. It also serves to widen the gap between sole parents and the Church when this arrogant ignorance is tacitly supported. As a result, solo mothers experienced isolation in the parish situation:

Fitting into a parish situation can be dfflcult particularly as a one parent family. Single women are often viewed with suspicion. We are often made tofrel that we are so desperate that we would "move in" on any man - married or otherwise! It is also frelings of isolation and of being different that are hard for us.

Lack of Appropriate Pastoral Care by the Clergy Generally, the care from the clergy in the time surrounding the marriage breakdown was not experienced as good as many priests have no skills in counselling couples who are experiencing difficulties:

If a woman approaches a priest and lets him know that she is in an impossible situation due to an addiction that her husband has then clearly it is reprehensible for him to tell her that she must stay because her husband is "sick". Or to be told, as another woman and her husband were, to go and pray about their difficulties is a completely inappropriate response and shows a complete lack of understanding of the situation.

Targeted Groups: Views of Various Sectors of the Church 299 Lack of Focus on Young People and Women A strong concern was expressed that the Church is focused on the elderly and "staid" rather than young people or women:

As a young mother, the Church seems to be focused on the elderly and staid when the young of the Church are looking for a spirituality that is real to them. The Catholic Church in general terms hasn't the ability to relate to young people or women. Is it because our priests are unmarried that they can't relate to women?

Annulment: Its Relevance, Process and Effects The issue of the annulment process stirred a great deal of emotion with the groups, more so than any other issue. A lot of discussion centred around the relevance of the annulment. There was a strong feeling that the annulment process is intrusive because of the nature of the questions, and perhaps even damaging because people have to relive much of the trauma:

We had many questions surrounding the so called "healing" nature of the Annulment process. There is nothing healing about the process! We certainly don't frel that priests are skilled in handling the preliminary elements required in the process.

The notion of having to prove that it was never a marriage was a source of anger. It was experienced that "people who don't get an annulment, get married outside the Church and leave as a result". However, it was stated that people can feel ostracised from the Church if they have remarried outside the Church and take Communion:

The Church does discriminate against people who have remarried without an annulment and who work within the Catholic system, e.g. in schools. Or even those who marry someone who is not a Catholic and do not obtain an annulment. This can prevent capable people from being promoted in their jobs. The alternative is to be very discreet and not to advertise one's living arrangements. You must look like you are living a Catholic lfestyle!

7.9.4 Ways in Which Women's Participation in the Church Can Be Increased Recognition, Affirmation and Support of the Role of Solo Mothers Concerning ways to increase the participation of solo mothers in the Church, the major focus was on ways to affirm and support the role of the single mother through recognition of the role, acceptance of sole parent families as authentic families, provision of appropriate assistance for people going through marital breakdown and review of the annulment process.

300 Woman and Man: One in Christ Jesus Addressing the Issue of Belonging as Many Wonwn Feel Alienated It was requested that the Church address the issue of belonging as many women feel alienated and not accepted by people within Church structures. The Church could foster inclusiveness by recognising and accepting minority groups including solo parents. The Church was advised: "Reach out and hear their stories". There is a need for the Church to confirm the role of the single mother in the community and recognise the role of women in the development of the faith of their children.

Equal Partnership in Decision-making and Leadership Women want to be equal partners in the Church. There is need for the Church to say "What can we do to make your religion more accessible and meaningful to you?" Women's desire to share in "real" decision-making and use their leadership gifts was most evident. It was also requested that the Church have married clergy.

Recognition of Sole Parent Families Recognition of sole parent families as "regular families" was sought. "Sole parent families want to be known as families. People don't talk about widowed parents in the same way. Death commands respect - divorce receives contempt!"

Assistance to Those Facing Marital Breakdown Assistance to parishioners who have faced or are facing marital breakdown was requested. "This is an important area since there is an increase in the percentage of divorces."

Need to Address the Issue of Annulment An urgent need was experienced to address the issue of marriage annulment: its relevance, nature and processes.

Provision of Child-minding Facilities during Mass As single mothers, we have our children 24 hours a day, 7 days a week. When we attempt to take our children to Church, some of the congregation (not the priests) look down on us if our children make a noise. All mothers of young pre-school children would appreciate a creche, perhaps in the church hall, so that we could actually hear a homily and participate in the Church's celebrations.

Targeted Groups: Views of Various Sectors of the Church 301 Table 7.8: Solo Parents: Summary of Responses to Key Questions Women's current Assistance and BarTiers to Ways to mcrease participation suppcut for woolen participation participation Witness of No assistance or Male domination Recognition, strength and support from of the Church affirmation and determination of Church Lackof support of the role solo mothers Experience of solo acceptance of solo of solo mothers Support roles in parents made to parent families Addressing issue parish feel guilty rather Lackof of belonging as Educational roles than the one to be appropriate many women feel in wider Church helped pastoral care by alienated Religious sisters' Support from an the clergy Equal partnership role occasional priest Lack of focus on in decision- Women as or religious sister young people and making and "culture bearers" women leadership Limitations of Fundamental Married participation difficulties with priesthood noted annulment: its Recognition of relevance, process sole parent and its effects families Assistance to those facing marital breakdown Need to address issue of annulment

7.10 Ukrainian Women At the request of the Ukrainian Catholic Church, three group discussions were held involving the following membership: one meeting in North Melbourne which included eleven Ukrainian women and Bishop Peter Stasiuk CSsR DD; one in the Sydney suburb of Chester Hill with a group of ten Ukrainian women and the Very Revd Mitrat Zenon Chorkawyi, the Vicar General of the Eparchy [Diocese] of Saints Peter and Paul; and one in Canberra with eight Ukrainian women from Canberra and Queanbeyan in the home of Mrs Olga Kolomyjec and her husband, the Revd Zdan Kolomyjec, Parish Priest of Canberra's Ukrainian parish.

302 Woman and Man: One in Christ Jesus 7.10.1 Various Ways in Which Women Participate in the Ukrainian Church in Australia Women Comprise More than Fifty Percent of the Ukrainian Church The women of the Eastern Ukrainian Church felt that they belong and participate in both the Ukrainian Church and the Western Rite. It was noted that women make up more than 50 percent of the Ukrainian Church. The Church was perceived as patriarchal in regard to its history and its culture. Positive Experience of Married Clergy in the Eastern Rite Several times it was noted that the Eastern Rite has married clergy. Men are allowed to marry before their diaconate. In comparison with the Western Rite, this gives them a different experience which was spoken of in positive terms. "I believe in married priests. The celibate priest misses a very important experience - raising a family. How can he minister with real understanding?" Distinctive Roles for Men and Women: Women Are Like the "Handmaids" There are distinctive roles for men and women. Women are like the "handmaids", involved in such activities as fundraising; taking care of flowers and altar cloths; cooking; addressing the spiritual side; visiting the sick; and moral education in the family. "Participation is knowing what the Gospel is about,... what Christ's message is ... and interaction with fellow Christians." Education Seen as Key to Participation Ukrainian women believe that education is the key to participation. It was felt that there is a need to educate all Catholics about all aspects of the Church including the Eastern Rite. Women Do Not Participate in Visible Ways in Liturgy It was noted that women play a key role in areas such as education but the demarcation lines are drawn very strongly and women do not participate in visible ways in liturgy. Women participate through several women's organisations and religious groups in the parish. The woman on the Ukrainian Council as a representative of the laity said that, as a woman, she is highly valued for her contribution and she believes that all women on that Council are also valued. It was explained that the women in the Ukrainian Church have "never rocked the boat" as it was seen to be too important that Ukrainian Catholics survive as a group. Now they are entering into a time of change and a time of freedom to question.

7.10.2 Assistance and Support Currently Offered to Women to Participate in the Ukrainian Church Women Supported in the Community but Not in Liturgy It was felt that women are supported in the community but not in liturgy. It was noted that the Bishops' in-services for participation have been successful

Targeted Groups: Views of Various Sectors of the Church 303 but yet tradition is ingrained. Close communication with the priest was identified as important. Support among the Women There is support among the women for one another that enables a great depth of spirituality. Support When You Are Seen to Be "Doing the Right Thing" It was commented that there is plenty of support when you are seen to be "doing the right thing". One woman expressed it in the following way: You are put to the side f you speak your mind and are your own person. You are marginalised by clergy and community. We need the creative people yet they are perceived as a threat. You have to stand alone. In a society that has anti- discrimination laws, it seems amazing that a situation like this can exist.

7.10.3 Bathers to Women's Participation in the Ukrainian Church Exclusion of Women from the Liturgy of the Church Is the Greatest Question One of the biggest barriers is the liturgy in the Church. The Ukrainian women believed there needs to be encouragement and opportunity for the participation of women, especially in the area of liturgy. Participation in liturgy is the real question for these women. "Participation in liturgy is taboo." A woman who had sons who were priests said that, at their ordination, there was no role for women in the liturgy other than holding a candle. All the support people were male and elderly. The fact that the Ukrainian Church does not allow the ordination of women is in itself seen as a barrier by some.

Changed Role of Women in Society Highlights Their Lack of Inclusion in a Strongly Visual Tradition It was noted that this matter of participation of women in liturgy in the Eastern Rite is different in different areas. The Cathedral is sacrosanct. The women commented that they had neither seen a woman take an active part in "big" Masses nor heard women's voices in the Cathedral. There is no feminine perspective. This was seen to be particularly significant as the Eastern Rites have such strongly visual traditions, for example the importance of icons. It was noted that the role of women has changed in society. "It is a different world. It's a matter of inclusion; the visual part of inclusion." Some believe it is better to change slowly, to start with one of the Sunday Masses. At the moment a woman can participate if the priest allows. One woman who went to Ukraine noted that there women were even involved in taking up the collection plate. Older Generation Resistant to Change Another barrier was the older generation who were seen as resistant to change and who had "never been accountable to anyone". The resistance to change

304 Woman and Man: One in Christ Jesus throughout the Church group was noted. The women in one group felt that they were the middle generation and that any change would be slow and step- by-step. This group, "caught in the middle", felt the pressure of the older generation preventing change and curtailing them from allowing their children to engage in change. They explained that the pressure from the older generation arose from the belief that there is a certain way to behave in the Church and "they want it to be the same as it was a hundred years ago". One woman recalled that her parents stood by themselves when they came to Australia. They had no parent figures or role models themselves. Patriarchal Church The culture of men, particularly the men in the hierarchy, who "do the thinking" while women are "like the handmaids" was seen as alienating by some of the women. The patriarchal Church was viewed as "being the least democratic institution in whole world". Lack of a Visible Role for Women The lack of a visible role for women in the Ukrainian Church was viewed as a barrier. "Women are always behind the scene. The Ukrainian Church is veiy visual and you don't see women." The following example was given:

when the Church mentioned people who had a sign ficant role in some event they named them as individuals - when it came to the women or the girls they were named as a group, they were not named individually. in general, it was felt that "women often come across as an amorphous mass: no kudos; no prominence".

Trivialisation of Women and their Exclusion from Decision-making The trivialisation and exclusion of women in decision-making were a serious concern: "they [the patriarchal Church] either put women on a pedestal (its like being an ornament, a vase of flowers but that is also very marginalising) or ignore them". The committee structure of the Church, which excludes women in any policy setting, was emphasised. It was remarked that participation is the same for girls and boys and there is a feeling of equality in informal out-of-church settings. Girls read and serve although they do not do this on Sundays in the Church. So what is acceptable in the context of the youth gatherings does not happen in the "official" Church.

Loss of the Young, Especially the Alienation of Girls There was a particular concern about the loss of the young, especially the alienation of girls. The lack of altar girls was seen as a barrier. "There aren't too many young people in our Church. The older people dominate and we wait till they die before their roles are taken on." The concern about the exclusion of young

Targeted Groups: Views of Various Sectors of the Church 305 women was stated by one woman in the following way: "The question is about the absence of a sense of inclusion. Girls in the future will feel less involved." Another said: "Our daughters are always outraged at the discrimination." It was noted that youth want to find a place in the Church where they can be more active and participate. They want an opportunity to meet regularly with their peers. Women Who Resist Change Seen as a Barrier For some, women themselves who did not want change or women who are "too timid" to initiate change were seen as a barrier: There was a thought that religious sisters could give communion when necessary. The priest, the sisters and the lay people should be able to distribute communion. The bishop intervened. He had allowed that to happen in the Church and he was crucified. Who crucified him? The women. It was the women, hefrlt, that did not want the change.

Many Demands on Women's Time It was stressed that the many demands on women with family responsibilities and involvement community activities are very time-consuming:

Membership of any ethnic group gives rise to problems. Commitment to your community means that you live a hectic life. Even on holidays, the community always has an activity. As a result, many have withdraum [from the Church].

Insufficient Support from Priests Insufficient support from priests was another difficulty. "In the Ukrainian community we have brought our children up well. What we are losing is rapport between priests and our young people, priests who have alienated the young." As a result, children are being deprived of their heritage: The priest is God. Clergy are pressured by marrying tradition with culture. Different cultures exist within the Ukrainian Eastern Rite Church,for example Brisbane and Canada. The listening is selective.

Lack of Education among the Clergy about the Equality of Women The lack of education among the clergy about the equality of women was identified as a barrier. "They need to be educated about women, about equality, about roles of women, about types of women." Education towards a system "that makes room for women" was sought.

Lack of Information and Communication in a Small and Scattered Community Further barriers concerning Church structures and practices were identified. The lack of understanding of the liturgy was raised as well as the general lack

306 Woman and Man: One in Christ Jesus of understanding in passing on knowledge to children. It was felt that there was no education to help people develop their spirituality. "Sermons are not relevant or ifiling a need." Severity over silence in the Church was seen as an obstacle. There was a lack of communication in the Church and information about changes. Distance was another barrier in a Church which is "so scattered". A sense of isolation was noted. The smallness of the community, the existing conm-iunity not being welcoming of newcomers and the lack of new people were seen as associated barriers. Ignorance of Some Australians and Catholics about the Ukrainian Church The ignorance of some Australians and Catholics about the Ukrainian Church was a concern. It was noted that, in Catholic schools, not enough is known about the Eastern Rite. People belonging to this Rite have to ensure others are informed about the Ukrainian Church, for example, by taking a pro-active stance and taking off the Easter Monday when the Eastern Rite Easter is celebrated. It was noted that the holy day, which is not the same date as the Western Rite Easter, is not recognised in the Catholic education system so the absence is recorded as sick leave. Inclusive Language Not a Problem as the Ukrainian Language Is Like French Concerning inclusive language, it was explained that this issue was not the same problem as in other parts of the Australian Catholic Church: "The Ukrainian language is like French - the problem is not there in the way in which it exists in English."

7.10.4 Ways in Which Women's Participation in the Ukrainian Church Can Be Increased Promoting Gender Equality as a Matter of Urgency Proposals were made to promote gender equality. It was suggested that, as a matter of urgency, the Church identify those places and roles where women would "shine" or else run the risk of losing the young women: Women should have greater involvement. A lot of roles await them. It's hard to define exactly where. Many roles undertaken by men could be complemented by women but attitudes in our Church need to change. Involvement in Decision-making and Leadership The importance of women undertaking leadership and decision-making roles was stressed as advantageous for the whole Church. Women were seen as transmitters of faith to the next generation. It was felt that if women want to have a career in the Church, they should be encouraged, as women bring different leadership qualities. It was emphasised that the Church needs all such gifts and qualities:

Targeted Groups: Views of Various Sectors of the Church 307 Keep our beautiful traditions but we must also progress. I don't think changes will come until women are part of the decision-making in the Church. . . . People are waiting for a leader. Active Roles for Women, Especially the Young The need for active roles for women was stressed:

I love my Church. There is a magnetic attraction to go to my Church. I'd like some mod ernisation for the younger ones, especially my daughter. Instead of a passive role, I'd like to see them [young women] having active roles. There was a particular concern about change in the Church and targeting the young people: I'd like my children to feel there is a place for them in the Church. A bit more open, with priests and nuns more welcoming. I'd like to pass that on. There were calls for female altar servers: I'd like to see female altar servers. My daughter - I want to see her loving the Church and happy to be coming there. Our girls have more "up and go" than we do. Keep our traditions but add some changes, even though they are minor. Better Communications The opening up of communication channels and better communications were requested. It was suggested that the distribution of material about what is happening in the Church would be helpful. Education of Clergy about the Participation of Women The education of clergy concerning the greater participation of women was seen as a key: The clergy has a big role for the older people. They will be influenced greatly by whatever the clergy think. The clergy have to encourage the change and be aware of the problems. So educate the clergy about the needs and the opportunities, lithe change was supported across all of the priests, f they could stand together as clergy, young and old, it would be a real advantage. There were suggestions for a pro-active stance by the clergy to educate people, to explain changes so that the whole Church is walking together. "The mod us operandi needs to be worked out ahead and the change implemented step-by-step." It was proposed that sermons could be relevant to the Gospels and to today. Education to Be Targeted for Specific Change It was also proposed that education has to be "slow, real and energetic and has to be targeted" to "particular aspects where something can be done". Opportunities were requested to understand and pass on liturgy. It was also suggested that women form study groups that can look at unanswered questions.

308 Woman and Man: One in Christ Jesus Table 7.9: Ukrainian Women: Summary of Responses to Key Questions

WonieWs current Assistance and Barriers to Ways to increase pailicipation support for women participation participion Women comprise No assistance or Exclusion of Promoting gender more than 50 support in liturgy women from equality as a percent of the Support in the liturgy the biggest matter of urgency Ukrainian Church community question Involvement in Positive Support when you Changed role of decision-making experience of are seen to be women in society and leadership married priests in "doing the right highlights their Active roles for the Eastern Rite thing" lack of inclusion women, especially Distinctive roles Older generation the young for men and resistant to change Better women: women Patriarchal Church communications are like the Lack of visible role Education of "handmaids" for women clergy about the Education seen as Trivialisation of participation of key to women women participation Exdusion from Education to be Women do not decision-making targeted for participate in Loss of the young, specffic change visible ways in especially liturgy alienation of girls Limitations of Women who resist participation change noted Many demands on women's time Insufficient sup- port from priests Lack of education among clergy about the equality of women Lack of information and communica- tion in a small and scattered community Ignorance about the Ukrainian Church Inclusive language not a problem as language like French

Targeted Groups: Views of Various Sectors of the Church 309 7.11 Young Women Five groups of young women were convened and included women from a range of backgrounds: young working women, university students, women studying theology at a Catholic theological institution, professional women, single and married women, and women with young children. The groups were formed in a variety of ways, for example, one group through the local Bishop, and others through the Young Christian Workers (YCW), university chaplains and administration, and members of the ACLRI. Of the five groups, four expressed significant concerns about the Church's failure to meet the needs of young women and feelings of alienation. In contrast, one group expressed conservative views and sought action concerning traditional teachings and practices.

7.11.1 Various Ways in Which Women Participate in the Catholic Church in Australia Nature of Women's Roles Seen as Marginal, Limited and Voluntary The major issue identified concerning the ways in which women currently participate in the Church was the nature of their roles as marginal, limited and voluntary in contrast to the domain of ordained priests. It was felt that women need to be involved in all key domains to which they can contribute: in education as primary educators of their children, and in home schooling and teaching in Catholic schools; as members of Religious Orders; through the vocation of marriage, motherhood and family life; at parish/local level on parish councils and using feminine qualities of nurturing in service of people in the community; and also on the broader level, through policy determination and positions of power within the Church. Importance of Women's Participation through Paid Roles While many of the roles for women in the Church were seen to be exclusively the domain of older women with more time to volunteer their services, young women felt it was important that women participated through paid roles as well. Greater Participation by Women in Religious Orders Due to Positions in Administration It was considered that women in Religious Orders have had a much greater participation because they have high powered positions in the administration of Catholic schools, hospitals and social welfare institutions. It was noted that they have a certain freedom to be the prophetic voice of the Catholic Church

310 Woman and Man: One in Christ Jesus and are not inhibited or threatened by the male patriarchy. While they are able to be the conscience of much of the Church, it was felt that their voice has not usually been heard by the general Catholic Church as there was perhaps no vehicle for communication. Major Areas of Participation Include Married, Religious and Single Life Major areas of participation which were noted include married, religious and single life:

the vocation of marriage, motherhood and family life; consecrated religious life; single life involving the sanctification of daily work; interior life: spiritual development, growth in holiness, prayer and participating in the life of the Mystical Body of Christ; education as primary educators of their children, especially concerning prayer and devotion; teaching through example; use of feminine qualities of nurturing, compassion, personal skills and caring to support education; home schooling, teaching in Catholic schools; involvement in works of mercy: visiting the sick, emotional support, social work and work on devotional/piety stalls; participation on parish councils; and involvement in YCW; it was noted that many leadership roles were flilfilled by women in Sydney. Limitations of Participation Due to lack of involvement at the broader level, some young women felt that they do not participate in the Catholic Church in Australia as they are able to be only passive members of a parish "regarded as a convenience doing only menial tasks".

7.11.2 Assistance and Support Currently Offered to Women to Participate in the Church Women Not Encouraged to Make a Contribution Beijond Safe "Household" Tasks Generally, young women felt that they were not encouraged to make a contribution beyond safe "household" tasks and that there were no channels open to them to facilitate participation in the Church. Some Assistance from Church Teachings, Structures and Practices Some young women identified the following aspects of Church as offering support: the Sacraments, prayer, the Magisterium, the Pope, the hierarchy, authority, teachings, Catholic doctrine, Mary and other spiritual models, the saints and organised charities.

Targeted Groups: Views of Various Sectors of the Church 311 Some Assistance from Priests and Women involved in Pastoral Care Some sources of assistance came from some priests who acknowledged their need for help in running the parish and from women involved in pastoral care who encouraged other women to join.

7.11.3 Bathers to Women's Participation in the Church Major barriers for young women were concerned predominantly with Church structures and practices which failed to meet the needs of young women. Failure to Meet the Needs of Young Women Who Aspire to Serve in Influential Roles "The biggest problem in the Church is the failure to meet the needs of young women." Young women are discouraged by the fact that few roles exist to which they can aspire and few positions of direct influence are open to women. Most of the women felt they were being encouraged to aspire to a certain level only. This was particularly problematic for young women studying theology:

As young women with feminist ideals we are being taught that we can aim for everything and anything but as Catholic women we face a conflict between this and what the Church's position is on many issues affecting young women as well as those of great interest to young women. This was the same for women who were "strong" feminists as well as those who characterised themselves as moderate. The Church positions "feminisni" as radical and many women within the Church are "conservative" feminists. The Church needs to be able to accommodate the spectrum offeminist thought. The conflict between feminism and the "Church line" is great (one woman said that she thinks no one realised how great it actually is), and so many women leave the Church to avoid this conflict. One participant was able to find some middle ground while others did not. All agreed that there was little understanding of this conflict and its impact on young women. The future of the Church was seen to be closely related to the participation of women. As one group stated: "You can't talk about women's participation apart from where the whole Church is going". Highly Educated Women Seen as a Threat to Male Power It was felt that, overall, women are seen as a threat to male power. "When people speak of women taking public roles in the church the common objection concerns women's bid for 'power'." In particular, highly educated women are seen as a threat. "Many priests have not kept up to date in their theology and so many men and women in the pews are now better educated theologically than the priests." It is seen that the priests are threatened by this and refuse to let the women "in" to any debate. There was a sense that people were "talked down to" and not treated as the adults they are.

312 Woman and Man: One in Christ Jesus Male-dominated Church Perceived as Rigid and Unbending by Young Women It was reported that women find themselves unrecognised in the Church where the men "make the rules and determine the issues to be addressed". In an age where lives are so flexible in every aspect, the Church comes over as rigid and unbending with no place for dialogue. With emphasis given to adherence to rules and regulations, the sense of the Church being "community" is lost. It was noted that the recent document from Rome on the laity had a very depressing effect on young women who felt that there was no place for them as young women in the Catholic Church.

No Reasoning with Official Church on Teaching on Birth Control Because of "the bland and unbending way" Church teaching regarding the contraceptive pill is presented, many women feel guilty with regard to the Church - whether they are "practising" Catholics or not. It was reported that many opt out of Catholic practice because there is no way of reasoning with the official Church about the matter.

Concern with Aspects of Church Teaching on Sexuality and Divorce Concern was expressed with aspects of Church teaching on sexuality and divorce. Church teaching on divorce was seen to be restrictive as it was noted that women are often trapped in marriages that are unhealthy and which put them at risk.

Lack of Compassion and the Scandal Surrounding Priests It was reported that many people's experience is that priests (and the official Church) are condemnatory rather than compassionate. It's "All or nothing!" If mistakes are made you don't feel accepted - e.g. young people who live with a partner can't find a way through. They are "condemned". On the other hand, it was reported that people's identity as Catholics has been badly affected by the sexual crimes and scandals of some priests.

Church Experienced as Irrelevant, Especially for Youth The perception was that, for the majority of people, especially youth, the Church is irrelevant. Many young people who do remain in the Church experience the Mass as irrelevant and are turned off by it, and eventually leave the Church altogether. The experience of Sunday Mass was one "where so often the priest simply speaks old pious platitudes often with football references and he is nowhere in touch with the lives of the people in front of him". In the words of one group leader:

Ifound it interesting that with [the young people] there was no feeling of great animosity towards the Church or any sense that the Church had anything to offer them. It truly was of little relevance.

Targeted Groups: Views of Various Sectors of the Church 313 A significant culture gap was experienced between priests and women. It was noted that priests tended to keep apart. Because priests have never been married, there was little in common. Negative attitudes towards single mothers and female special ministers were experienced.

Insufficient Attention Given to Youth Insufficient attention is given to youth, especially the 20 to 30-year-old age group. On a parish level, the "politics" of the parish and clique-like groups of parishioners represent a barrier for young people to enter parish life.

Lack of Support for Families with Young Children There is a lack of support for families with young children. For example, they feel unwelcome and unsupported in parish Masses.

Need for True and Full Church Teaching and Practice One group stressed the need for true and full Church teaching and practice. They expressed concern about a lack of leadership and action by bishops and priests in accordance with their office; the teaching of error and dissent in Catholic institutions; erroneous views of women's roles, especially confusion concerning the nature of priesthood; teachers not practising the faith; abuse of liturgy reducing children's liturgies to cheap entertainment; lack of substance in homilies; lack of daily Mass; little opportunity for Eucharistic adoration; poorly-trained priests; "sappy, vacuous" hymns; and lack of support for families with young children.

7.11.4 Some Ways in Which Women's Participation in the Church Can Be Increased Ways emphasised to increase women's participation were the need to acknowledge the equality of men and women, and address issues concerning the apparent conflict between feminism and the Church.

Strong Cailfor Gender Equality There was strong emphasis on the need to acknowledge gender equality within the Church: Acknowledge that women and men are equal. Once this is truly understood and acknowledged, men and women will participate in partnership and the Catholic Church will be the true Church where each of us will find Jesus. The need for Church structures to reflect the partnership of men and women was also stated: The face of the Church is seen locally. So the local structure should reflect the partnership of men and women. A strong pastoral team needs to be seen to be

314 Woman and Man: One in Christ Jesus providing leadership in our parishes. We cannot continue to be at the mercy of the dynamism (or non-dynamism) of the priest. It was suggested that priests need to be formed in such a way that they expect to work with teams in a collaborative manner. Bridging the Gulf between Feminism and the "Unreal" Church Efforts must be made to bridge the gulf between feminism and Church's position thereon by meeting people "where they are at" instead of ignoring the reality as occurs now: Most importantly, some (young womenifelt offended by the Church's position on issues of great importance to them such as sexuality, contraception, divorce, social justice and the environment. No one speaks to young women and the Church's position on certain issues shows a lack of understanding of the realities facing young women today. Women are extremely frustrated at the male hierarchy of the Church. Also, they have been forced to find their own positions on issues such as those listed above. This is because when they seek a pos ition from the Church it is unreal and the Church is not open to the complexities of all these issues. As one participant stated, the Church is not meeting people where they are at. A broadening of Church teachings on women and their participation was requested. Women in Official Paid Positions in Church Structures Women should have official paid roles in Church structures, and these roles need to be made public. The women's names, for instance, should appear on lists of parish personnel and they should be seen on the podium at official Church functions, e.g. Parish Masses. Women as Visible Role Models and Church Spokespersons It was noted that young women in particular need more visible role models in the Church in order to identify with being "Church". They need to see women as Church spokespersons - "not men all the time". Women need to be quoted along with men and seen in the official party at Church functions. Need for Female Priests and Married Priests The need was expressed for the greater availability of priests. It was felt that the Church should ordain female priests and allow married priests. Inclusive Language While the great majority of the groups sought the use of inclusive language, women from one group felt the Church should prevent politicised translations and especially remove "inclusive language". This group proposed that the Church should use sacred language, doctrinal hymns, and true Catholic culture and art.

Targeted Groups: Views of Various Sectors of the Church 315 More Adequate Provision of Mass At a parish level, there should be adequate provision of Mass at more appropriate times for workers and families. Churches should be designed with needs of mothers and young children in mind. Improved Liturgies As many young women find liturgies dull and irrelevant, there is a need to improve liturgies, change the culture of clericalism and introduce pastoral assistants to unburden priests. Request for Priests to Be Open to Change Young theological students recognised that parish priests are stretched but asked for priests to be open to change. This could be encouraged through ongoing training for priests which would make the Church more friendly to young women. It was proposed that having a Youth Worker, employed or voluntary, should be as much a part of the parish or regional Church structure as having a priest. Concentration on the Community Aspect of the Local Church New ways should be found to concentrate on the community aspect of the Church. It was felt that every effort must be made to bind people together, to provide companionship and social life. Women, who are generally competent at building local community and providing human services, should be given such positions officially in parish life. Strategies to avoid isolation should be put in place, with particular attention to migrants and older persons. The parish was envisaged as a place to gather together in a welcome atmosphere, with childcare provided, to discuss issues, such as Lenten group type discussions about faith. More Emphasis on Compassion and a Right Teaching on the Primacy of Informed Conscience There needs to be more emphasis on compassion when the official Church presents its teachings. Emphasis should be given to a right teaching on conscience and the primacy of informed conscience. Priests need to approach people with a respect for their consciences and a sense of compassion. Greater Access to Theological Education It was suggested that women should be encouraged to be educated theologically and thereby be allowed to seek formal, paid positions within the Church. Those women in the group studying theology wanted to be able to use their education in a positive manner. Access to theological education could be improved through scholarships and so forth. Opportunities for Spiritual Formation It was suggested that opportunities for spiritual formation are needed through parish retreats and spiritual direction. One group noted that better spiritual education is required involving Catholic mothers; Catholic teachers colleges

316 Woman and Man: One in Christ Jesus faithful to the Magisterium; good programs on Catholic faith and syllabuses; and obedience to the Magisterium.

Table 7.10: Young Women: Summary of Responses to Key Questions

Women's current Assistance and Barriers to Ways to licrease participation support for women participation participation Women's roles No assistance to Failure to meet the Gender equality seen as marginal, make a needs of young and emphasis on limited and contribution women who aspire partnership voluntary beyond safe to serve the Church Bridging gulf Important that "household" tasks in influential roles between feminism younger women No channels to Highly educated and the Church can participate facilitate women seen as a Women in official through paid roles participation threat to male paid positions Greater Some assistance power Women as visible participation of from Church 'Male-dominated role models and women in teachings, Church seen as rigid Church Religious Orders structures and and unbending spokespersons due to higher practices No reasoning with Need for female positions in Some assistance official Church on priests and administration from priests and birth control married priests Major areas of women involved in Concern with Inclusive language, participation pastoral care aspects of teachings sought by most include married, on sexuality and young women single and divorce More adequate religious life Lack of compassion provision of Mass Limitations of by and scandal Improved liturgies participation noted surrounding priests Priests open to Church experienced change as irrelevant 'Church more especially for youth relevant to youth Insufficient atten- 'Concentration on tion given to youth community aspect Lack of support for of local Church families with 'More emphasis on young children compassion and Need for true and right teaching on full Church primacy of teaching and informed practice conscience Greater access to theological education More spiritual formation

Targeted Groups: Views of Various Sectors of the Church 317 7.12 Summary of Findings of the Targeted Groups This Chapter has attempted to present the views of specifically targeted groups whose voices were not heard to a significant extent in either the Written Submissions or the Public Hearings. The information on the groups was presented in the following order: Aboriginal and Torres Strait Islander women; clergy; women with disabilities and their carers; lay men; women from lower socio-economic status groups; women from a non-English-speaking background and migrant communities; refugee women; solo parents; women in the Ukrainian Catholic Church; young women. Every attempt has been to give a full portrayal of the feelings, issues and concerns of each group concerning the participation of women in the Catholic Church in Australia. Where material was available, The Report has endeavoured to include a range of suitable quotations to enable the distinctive voices of each group to be heard. The ten targeted groups represent a wide range of people and concerns in the Australian Catholic Church: women and men; our first inhabitants, the Aboriginal and Torres Strait Islander peoples and those newly-arrived in Australia; single, married and religious; laity and dergy; rural and urban; educated and uneducated; youth and older generations; those who feel at home in the Church and those alienated by the Church and so forth. Despite the range of backgrounds and particular circumstances of each group, the responses from the various groups induded a great number of common issues and concerns. Indeed, the summary of the findings of the targeted groups has identified that similar points about the participation of women in the Catholic Church were made repeatedly by the groups. While there is much in common between the groups, the findings also identify group-specific insights and concerns which require attention. As a result, the condusions of this Chapter present a summary of the findings which highlights common issues as well as group-specific insights and needs.

7.12.1 Various Ways in Which Women Participate in the Catholic Church in Australia Major Contribution of Women in a Great Diversity of Roles and Tasks The major contribution of women to the Catholic Church in Australia was constantly emphasised. Women form the majority of Church congregations and

318 Woman and Man: One in Christ Jesus are the backbone of the local Church. The statement, "Women are the Church", was made by all sectors of the Church. The affirmation of "We are the Church" was particularly strong from Aboriginal and Torres Strait Islander women who make such an outstanding contribution to their Church. It was frequently stated that women participate in every way "except in the ordained ministry". Much attention was given to describing the great diversity of roles and tasks which women undertake in the Australian Church, mostly on a voluntary basis. Women's leadership roles in education and social services were highlighted, as well as the high numbers of women undertaking theological education. In recent years, the increasing contribution of women to the wider Church was noted, especially in the areas of education, social welfare and spirituality. The contribution to the Church of particular women through their very presence was noted, especially the witness of the disabled and their carers, and the strength and determination of solo parents. It is significant that women's participation in the Church through the care of others was noted by women from lower socio-economic backgrounds, the disabled and Aboriginal women. Fluency in English was seen as a key to the participation of NESB women. Aboriginal and Torres Strait Islander women emphasised that the integration of the Aboriginal culture and the Catholic faith was critical to their participation. In keeping with other aspects of the research, it should be noted that no group spoke of the participation of women in the Church in terms of the workplace. The role of work in the secular society was not seen as an aspect of participation in the Church.

Participation in Support Roles Rather than in Areas of Leadership and Decision-making It was identified as significant that women participate in support roles rather than in areas of leadership and decision-making. In general, this restriction on the role of women was seen to be an unfortunate limitation in a Church with an ageing priesthood whose numbers are declining. It was considered that, in Australia today, many women have the necessary education, appropriate background and skills, personal qualities and strong religious commitment to serve the Church in ways which go beyond supportive roles.

Participation in Liturgy and Sacraments A highlight of the way in which women participate in the local Church was through their involvement in liturgy and Sacraments. Not only were women seen as the majority of any congregation, their active role in the preparation of the liturgy and in the preparation of children and adults to receive the Sacraments was noted. Post-Vatican H changes which have enabled women to participate in ways such as Special Ministers of the Eucharist were noted, as

Targeted Groups: Views of Various Sectors of the Church 319 such changes have enabled women to be a more visible presence in the Church. However, it was frequently noted that practices concerning the role of women in the liturgy vary considerably from parish to parish, depending on the attitude of the parish priest. For the women in the Ukrainian Church, the exclusion of women from the liturgy of the Church was seen as their greatest barrier and concern. These women highlighted the positive experience of married priests in the Eastern tradition. Participation as Mothers The participation of women in the Church as mothers was a constant theme. Through their daily work as mothers, in raising a family, in imparting values, and in educating children in the faith in the home setting, women were seen as participating explicitly in the Church.

Failure of Lay Men to Note Women's Participation through the Mothering Role However, there was one significant exception to this view, as lay men did not describe women's participation in the Church in terms of their mothering role. As this finding was at variance with the findings of other groups, additional groups of lay men with varied backgrounds were formed to check the accuracy of this finding as well as lay men's perception on the assistance offered to women in the Church. It would appear that a particular theological, pastoral and educational challenge has been identified. While women and the dergy perceive that a major feature of women's participation is in the domestic Church as mothers, lay men, especially middle-aged and more senior men, appear to perceive Church primarily as an institution. Within this framework, women's work in the home is not understood as part of their participation in Church. The dergy identified women's role as mothers as a major feature of their participation in the Church. Within the context of marriage and family life, another related finding concerns the comparative lack of attention given to the role of wife in women's participation in the Church. The value of motherhood is stressed, with little or no attention given to the role of wife and the theology of marriage.

Participation as Religious Sisters The witness of women as members of Religious Institutes was valued. Particular mention was made of their leadership roles in education, health care and social welfare, and also to their ongoing contribution to rural and outback regions of Australia.

Limitations of Participation Noted While people were asked to give ways in which women participated in the Catholic Church in Australia, it is significant that, while doing this, no group

320 Woman and Man: One in Christ Jesus failed to note the limitations to women's participation, especially in relation to decision-making and leadership. The young women, in particular, highlighted the perception of the role of women in the Church as marginal, limited and voluntary. The clergy emphasised that what was important was not how women participated, but rather the attitudes in the Church to women's participation. Overall, it was felt that the future of the Church and the participation of women were closely linked.

7.12.2 Assistance and Support Currently Offered to Women to Participate in the Church

Very Little Assistance and Support Offered to Women to Participate in the Church In keeping with other areas of the research, this issue produced the least response as it was generally considered that the Australian Catholic Church offered women little, very little or no assistance and support to participate in the Church. Sources of Support Mainly from Other Women and the Women's Movement Where support was identified, it came mainly from other women and women's groups. The growing awareness and concern for women's affairs in society was seen as perhaps the most important source of encouragement. However, some occasional assistance from the Church was noted from some supportive priests and religious sisters, and from opportunities for education, especially theological courses. Aboriginal women noted that, in the past, particular forms of support sometimes created dependence. Some declericalisation of many ministries in the Church was seen by the clergy as a support for women's participation. Women from lower socio-economic backgrounds cited their experience of Catholic education in both primary and secondary schools as most supportive of their participation in the Church. The availability of English classes in some parishes assisted NESB women. Solo mothers noted that they were made to feel the guilty party rather than women to be helped. Significant Limitations of Support Noted: "The Glass Ceiling is Pretty Low" Significant limitations of support were noted by all groups with the exception of lay men. Young women felt that women were not encouraged to make a contribution beyond safe "household" tasks and that channels were not open to facilitate participation. Ukrainian women noted that support was offered when women were seen to be "doing the right thing". The clergy acknowledged significant limitations: "the glass ceiling is pretty low". It was noted that the Catholic Church is not as supportive as other Christian churches. A gap in the apostolate of highly qualified middle-aged women was identified.

Targeted Groups: Views of Various Sectors of the Church 321 Lay Men's Perception of Assistance to Women at Variance with All Other Groups Once more, the findings of the groups of lay men were at odds with the findings of the other targeted groups on this issue. Lay men, especially the middle-aged and senior men of the Church, considered that women were given every form of assistance and support through a range of Church agencies. This research finding suggests the need for particular educational and pastoral considerations.

7.12.3 Barriers to Women's Participation in the Church Apart from the groups of lay men, the major concern in all other groups related to barriers to women's participation in the Church and associated suggestions to increase participation. The fundamental barrier concerned patriarchal attitudes and traditions which were seen to be inconsistent with the person and message of Jesus Christ and which failed to take into account developments in the social sciences and changes in the role of women in the wider society Male-dominated Church Patriarchal attitudes and traditions which failed to reflect the vision of the Gospel in the context of the modern world were cited as the fundamental barrier to women's participation. It was felt that these attitudes had been reinforced by John Paul II and the Vatican bureaucracy in recent times to the detriment of the teachings and spirit of the Second Vatican Council. Authoritarian attitudes and the misuse of power and position were seen as serious obstacles to women's participation. Fixation on rules and regulations; a rigid and unbending manner; and lack of compassion and of opportunity for dialogue were frequently-cited characteristics of a Church in need of renewal. It was felt that society is beginning to change concerning the role and status of women and that it was time for the Church to respond. The structural Church was seen to be diminished to the extent to which it does not involve women and allow their voice to be heard. It was felt that much fear existed among the clergy and especially in the hierarchy: fear of ridicule, reprisals and rejection. Lack of "movement" in the Church's structures and practices, lack of re-examination of the status quo, and the length of time it takes to adapt or institute changes were experienced as ongoing barriers to women's involvement.

Exclusion from Leadership and Decision-making The major effect of the patriarchal Church was the exclusion of women from leadership and decision-making. It was felt that there was an undervaluing of women's experience and its regular absence from forums which lead to decisions in the Church. With the lack of women in positions of far-reaching

322 Woman and Man: One in Christ Jesus authority, difficulties were envisaged for the future with men only in positions of authority. It was considered that wise decision-making required the involvement of both men and women. As one woman noted: "If the Church is a business, I can buy shares but they must be non-voting." In a Church which claims to be Catholic, universal and sacramental, this invisibility of women was seen as an ongoing barrier.

Exclusion of Women from Priesthood and Ministry In the exclusion of women from and reservation of particular Church offices to males, gender was seen as a barrier to priesthood and other crucial ministry roles such as the permanent diaconate. While women have a role in sacramental preparation, it was noted that it was extremely limited in the dispensation of sacraments. It was stressed that it was the centrality of the Eucharist that was important rather than an exclusively male priesthood.

Ban on Discussion of Women's Ordination Apart from Church teaching on women's ordination, there was unanimity that the ban on the discussion of this issue was seen to undermine seriously both the credibility of the Church and the Church's authenticity in claiming to be serious about women's participation.

Lack of Gender Equality in the Church It was agreed by all groups that there should be no barriers on the basis of gender. However, while there is much rhetoric in the Church concerning the equality of all people, it was felt that a lack of true gender equality exists in the Church. A serious conflict was identified between feminist ideals proclaiming equal opportunity, dignity and rights, and the Church "line" and practice. It was considered that there was little understanding of this conflict and its impact on women, especially the young. The conservative feminist stance of many women in the Church was noted. It was felt that the Church needed to accommodate the spectrum of feminist thought.

Devaluing of the Feminine Dimensions of Life Across the groups, it was strongly felt that there is an insensitivity to and a devaluing of the feminine dimension of life. A lack of appreciation of women and their work was highlighted and there was a sense that women are taken for granted. It was noted that women's gifts are not being used in the service of the Church due to the disposition of many priests or as a result of fear. The trivialisation of women was seen as a source of great alienation. A sense of powerlessness on the part of women was also noted. The Church was seen as hypocritical in its relationship to women in demanding so much while some men within the hierarchy appeared so unwilling to change and make the Church relevant to women and to the young. Lack of official recognition,

Targeted Groups: Views of Various Sectors of the Church 323 encouragement, information, resources and support mechanisms for women were identified as barriers. It was felt that there is a need to make contributions from the laity more important.

Sexist and Condemnatory Attitudes of Some Clergymen and their Fear of Educated Women Sexist attitudes of some clergy and their fear of educated women were seen as major barriers to women's participation. It was felt that, in general, women are perceived as a threat to male power in the Church, in particular, highly educated women. Men in the Church raised barriers through fear and lack of confidence, skills and training. The findings of the targeted groups indicated that many people's experience is that priests and the official Church are condemnatory rather than compassionate. It was felt that priests have alienated the young. It was also noted that some young people's identity as Catholics had been badly affected by the sexual crimes and scandals of priests. A constantly recurring theme among Aboriginal and Torres Strait Islander women related to barriers presented by the clergy, in particular judgmental and insensitive priests. Difficulties concerning the credibility of Aboriginal culture and spirituality were linked to parish priests.

Church Teachings Concerning Canon Law and Birth Control Some Church teachings represented particular barriers, especially the prohibitions in the Code of Canon Law, the teaching on birth control where "women were left out of equation", and faulty Mariology.

Particular Concerns Regarding Marriage and the Family Concerns in relation to marriage and family were experienced as major obstacles. Church teaching on divorce was seen to be restrictive as it was noted that women are often trapped in marriages that are unhealthy and which put them at risk. It was proposed that a tolerant attitude to family breakdown may be necessary sometimes to save a mother and her children from a dangerous situation. Some divorcees cease to practise their faith due to the fact that they are unable to receive the Sacraments. A strong sense of lack of acceptance by the Church was expressed by solo parents. It was noted that this lack of acceptance of solo parent families leads to breakdown in the relationship between Church and solo parents. Many Aboriginal women feel excluded because they are single mothers or their "living situation" is judged against the Church's rules on marriage. There were strong requests for support for marriage and the family, with particular reference to the need for the reunion and rebuilding of families as a result of "the stolen generation". It was noted that single Aboriginal mothers need spiritual and practical support - "not judgment and exclusion".

324 Woman and Man: One in Christ Jesus Church Experienced as Irrelevant, Especially for Youth There was a strong perception that the Church is irrelevant for many people, especially for youth. It was also noted that many young people who do remain in the Church experience the Mass as irrelevant. There was a particular concern about the loss of the young, especially the alienation of girls. A strong concern was expressed that the Church is focused on the elderly and conservative rather than on young people or women. It was felt that insufficient attention is given to youth, especially young people in their twenties. On a parish level, the "politics" of the parish and clique-like groups of parishioners represent a barrier for the involvement of young people. It was noted that traditional parish roles for women were not inclusive of younger women. A significant culture gap was experienced between priests and women; it was felt that, because priests have never been married, there was little in common.

Lack of Lay Female Role Models A lack of female role models, other than women like Mother Teresa of Calcutta and Blessed Mary MacKillop, was emphasised. It was suggested that women other than religious sisters need to be visible in the Church as a source of inspiration and encouragement.

Use of Inclusive Language and Images It was felt that the current use of language in prayer and in theology leads to a sense of exclusion of women. The use of non-inclusive language by the Church was seen as consistent with a policy of lack of inclusivity and the offensive nature thereof. The reluctance or even refusal of the Church to encourage inclusive language, such as in the Catechism of the Catholic Church, was experienced as a significant barrier by many groups. The poverty of the Lectionary and exclusion of some significant scripture therein related to women were noted. In the Ukrainian Church, inclusive language was not the same problem as in the rest of the Australian Catholic Church as the Ukrainian language is like French in its construction.

Inadequate Communication and Consultation Lack of communication and consultation presented barriers to women's participation. In the widely-spread Australian Church, the difficulty of distance and a sense of isolation were reported. It was recognised that while some priests are good communicators, this is not the norm in the present structure. In general, it was considered that insufficient information about possibilities for participation in the Church is available. In particular, it was frequently stated that consultation is not broad enough within the Aboriginal community.

Targeted Groups: Views of Various Sectors of the Church 325 Traditional Attitudes towards Women in Society Some cultural and social barriers were named in terms of traditional perceptions of women's roles and the low value attributed to them. Stereotypes of women and their roles were sometimes experienced as barriers both in a particular cultural tradition and in the Church. However, in general, it was seen that Australian society was leading the way concerning the affirmation and encouragement of equal opportunity of women.

Women Themselves as Barriers, Especially those Intolerant of Change Sometimes the attitudes of women themselves were seen as barriers: the very conservative and intolerant stance of some and the extreme ideological feminism of others. It was felt that traditionalist Catholic organisations undermine the participation of women, especially through publications, lobbying, intimidation and secret reporting.

Many Demands on Women's Time Women with family responsibilities and involvement in community activities are faced with many demands on their time. This was particularly the case for women who are members of an ethnic group. Time factors for NESB women and those from a lower socio-economic background represent a significant barrier to participation as there is often the need to work to support the family, which takes precedence over all else.

Inadequate Remuneration and Unjust Employment Conditions for Women in the Church Barriers to women's participation concerned inadequate, and in some cases unjust, remuneration for work done. Restriction of career paths and the limitation of opportunity and future security for persons who invest in ministry as compared to a job in other organisations were seen as barriers. A particular concern was raised about the unjust employment conditions and remuneration of pastoral associates as employees of the Church.

Lack of Education of Cleij about Women The lack of education among the clergy about the equality of women was identified as a barrier. It was felt that the clergy needs to be educated about women, equality and the roles of women. Education towards a system "that makes room for women" was sought.

Concerns about Catholic Education Some groups felt that Catholic schools were for the elite, or for families who are not Catholic. The push to get enrolments was seen to be about numbers and money, rather than Christianity. Other groups reported concerns about discrimination in Catholic schools and a lack of Catholic ethos and teaching. It

326 Woman and Man: One in Christ Jesus was felt that there is a need for knowledge of Aboriginal spirituality by all teachers in Catholic schools. Lack of Facilities and Support for Families with Young Children and the Disabled A lack of support for families with young children was noted, especially solo parent families. For example, such parents feel unwelcome and unsupported in parish Masses. Overall, there is a lack of facilities and support for people with disabilities, including the ageing, and their carers. Problems concerning considerations of time commitment and availability were highlighted because of uncertainty of length of commitment when agreeing to take on Church appointments. It was stressed that limits to time commitment and time in office should apply. Times for programs were also experienced as unsuitable for working women. Lack of True and Full Teaching and Practice Within the groups of lay men and young women, some concerns were raised concerning the lack of true and full Church teaching and practice, including a lack of leadership and action by bishops and priests in accordance with their office; the teaching of error and dissent in Catholic institutions; erroneous views of women's role, especially confusion concerning the nature of priesthood; the cheapening of Catholicism, intellectually and liturgically; poorly trained priests; secularisation; and anti-Christian media values. Failure to Link the Celebration of the Faith with Aboriginal Culture and Life Today The dominant theme concerning barriers to the participation of Aboriginal women related to cultural barriers experienced in the Church, in particular the failure of the Australian Church to link the celebration of the faith with Aboriginal culture and life today. The lack of integration of the Catholic faith and everyday life of the Aboriginal person presented a significant barrier to participation in the Australian Catholic Church. The history of the Australian Catholic Church and its relationships with Aboriginal peoples emerged as another major impediment. Open racial discrimination within the Church was identified as a strong barrier, especially in Catholic schools and parishes. That the Australian Church was dominated by non-Aboriginal people was an obstacle to some Aboriginal women. The lack of role models in the Church for Aboriginal women was cited as a difficulty. Lack of Understanding and Assistance Given to People with Disabilities and their Carers For women with disabilities, the major barriers concerned the lack of understanding and assistance given to people with disabilities and their carers

Targeted Groups: Views of Various Sectors of the Church 327 by the Church and the wider society. The present hedonistic society which advocates survival of the fittest was cited as a fundamental problem. The difficulties of the carers of people with disabilities were highlighted. Some attitudes held by congregations and parish priests, and a lack of knowledge and understanding by Bishops, priests and parishioners of people with disabilities, represented significant obstacles to participation. Apathy in the Church towards people with disabilities was cited, as well as a lack of opportunities or encouragement to be actively involved. Often people seemed unaware of the capabilities of people with disabilities. Lack of Transport and Child-minding Facilities Identified by Women from Lower Socio-economic Backgrounds Women from lower socio-economic backgrounds identified a number of social and cultural barriers concerning participation in the Church, including a lack of transport and child-minding facilities. The societal change concerning Sunday from a day for relaxation and Church to one which is often much like any other day was experienced as an obstacle, as well as animosity towards religion in the workplace. Lack of Acceptance and Support for Solo Parent Families A strong sense of lack of acceptance by the Church was experienced by solo parents, leading to a breakdown in the relationship between them and the Church. As a result, solo mothers experience isolation in the parish situation. Generally, care from the clergy in the time surrounding the marriage breakdown was not experienced as effective as it was found that many priests had no skills in counselling couples with difficulties. Significant Concerns about the Nature and Process of Annulment The annulment process emerged as a most significant issue and a great source of alienation for solo parents. There was a strong feeling that the annulment process is intrusive and damaging because of the nature of the questions asked. The notion of having to prove that there was never a marriage was a source of anger. Ignorance of Some Australians and Catholics about the Ukrainian Church The ignorance of some Australians and Catholics about the Ukrainian Church was a concern. It was noted that, in Catholic schools, not enough is known about the Eastern Rite. Mature-aged Lay Men Did Not Perceive Barriers to Women's Participation Many groups of mature-aged lay men felt that there were no barriers to women's participation or "practically none" other than exclusion from ordination. This finding was in contrast to all other groups. However, the groups of young lay men had a different perception where significant barriers

328 Woman and Man: One in Christ Jesus were noted which related to Church structures and practices, and attitudes in the broader society.

7.12.4 Ways in Which Women's Participation in the Church Can Be Increased It was frequently stated that ways to increase women's participation included reversing all barriers noted above. Opportunities for Involvement in Decision-making and Leadership Many suggestions were made for increased opportunities for women's involvement in decision-making and leadership. It was proposed that the Australian Church make those positions of leadership and decision-making where women are not included at present available to qualified women. It was considered important to find ways in which the wisdom, gifts and qualities of women are brought to bear on decisions in the Church. Involvement in consultation and decision-making was strongly suggested at all levels. A greater number of women in decision-making structures, including in key posts in the Vatican, was seen as important in signalling the Church's authenticity in its approach to women's participation. A separation of priesthood and decision-making was suggested. It was recommended that the Australian Church set a percentage goal to be achieved by a set date concerning inclusion of women in decision-making situations in the structural Church. The importance of women undertaking leadership and decision-making roles was stressed as advantageous for the whole Church and especially for the future of the Church. It was also suggested that the Church have Indigenous women as part of decision-making in all areas, especially in judgments and decisions which affect them. Re-examination of Ministry and Priesthood Across all groups, there was a call for many of the issues concerning ministry and priesthood to be re-examined. Equal opportunity for Church offices and positions was proposed. The need was expressed for the greater availability of priests. It was felt that the Church should ordain female priests and allow married priests. It was suggested that the Church establish procedures to ordain, in the same way as men, women who have a vocation to the priesthood. Celibacy must become optional. The Code of Canon Law should be changed to enable women to exercise authority in the Church. It was suggested that there be a real recognition of the diversity of ministries in the Church; that the Church ordain women as deacons; and that the lay ministries of acolyte and lector be understood and instituted according to the Code of Canon Law and hence made open to both men and women. It was recommended that the Church look seriously at Sacramental theology and practice, and promote the greater involvement of

Targeted Groups: Views of Various Sectors of the Church 329 women in Sacramental ministry. It was also proposed that the ban which excludes women from preaching be lifted. The Church should involve qualified and experienced women in all pre-marriage programs. It was felt that celibate males lack relevant experience and are therefore not necessarily the best people to prepare and/or present such programs. There were strong and heartfelt requests for the training and authorisation of both Aboriginal women and men for leadership and ministry. It was felt that there are people prepared to be trained and that there is support from their communities. There were many requests for funds to train Aboriginal people to minister to their own people.

Open Discussion of the Issue of Women's Ordination There was widespread agreement that the issue of women's ordination be discussed. While views differed on the question of whether women should be ordained, there was general support for the view that it should be more openly discussed.

Strong Cailfor Gender Equality as a Matter of Uiency There was strong emphasis on the need to acknowledge gender equality within the Church. It was proposed that the major way in which the Church can increase the participation of women is by taking to heart the words of Paul (Gal. 3:27-28): "For as many of you as were baptised into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female;for you are all one in Christ Jesus". AU targeted groups agreed that there should be no discrimination in the Church on the basis of gender. Every effort must be made to abolish such discrimination in a genuine attempt to break down the barriers of male domination. Gender equality was needed for women in order to have their roles approved, equality recognised and their gifts appreciated. It was suggested that, as a matter of urgency, the Church identify those places and roles where women would "shine" or else run the risk of losing the young women. Women should be offered self-determination of their increased involvement. Proportional inclusion of women in power structures in the Church was proposed. The promotion of the total partnership role for everyone in the Church community was sought. Achievement of a balance of women's and men's participation was seen as important. It was suggested that the Church ensure female representatives on all parish councils and Bishops' advisory committees.

Racial Equality for Aboriginal and Torres Strait Islander Peoples The need for recognition of the full human dignity of and racial equality for Aboriginal peoples was highlighted. A compassionate involvement of the Church in Aboriginal communities was requested.

330 Woman and Man: One in Christ Jesus Recognition, Affirmation and Support of Women and Women's Groups There were frequent requests from all groups for greater recognition, affirmation and support of women. An attitude which actively supports women and women's groups was sought in the Church. Support from the hierarchy of the Church was seen to be critical. It was considered essential to recognise not only what women do but also the value of women's participation. It was noted that genuine acknowledgment and publicity should be given to the work women already perform in the Church. The need for recognition and encouragement of Aboriginal women's involvement in the Church was stressed. Women should be encouraged to seek positions at all levels in the Church. It was suggested that the Church provide prominent female Church leaders as guest speakers. Personal invitations should be extended to women, especially young people. The Australian Church was urged to create opportunities for Aboriginal women to share their stories in order to strengthen and encourage each other as women in the Church. It was suggested that affirmation and support for the role of the single mother be shown through recognition of her contribution. Acceptance of solo parent families as authentic families, provision of appropriate assistance for people going through marital breakdown and a review of the annulment process were also suggested.

Improved Communication and Consultation Improved information, communication and consultation about possible roles for women and men were proposed. The need for listening was stressed: listening to the stories of women; listening without patronising. There were strong requests for the Church being able to see both sides of an issue. Opportunities were sought for men and women to meet to hear each other's ideas in order to lessen defensiveness and fear. The importance of respectful dialogue was noted. The establishment of a women's Bishop's Advisory Committee was recommended.

Use and Sanction of Inclusive Language There were many suggestions that the use and sanction of inclusive language texts be introduced in the Church Australia-wide. It was proposed that the Church use language and liturgical styles that include women rather than exclude them. The main request concerning language and imagery for Aboriginal women concerned the integration of Aboriginal culture and the Catholic faith. However, gender-inclusive language was also sought. While the great majority of the groups sought the use of inclusive language, women from one group felt the Church should prevent politicised translations and remove any inclusive language.

Targeted Groups: Views of Various Sectors of the Church 331 Need for Lay Women as Role Models The need for visible contemporary lay women as role models in the Australian Church was a constant theme. It was proposed that women other than religious sisters need to be visible as a source of inspiration and encouragement. It was noted that young women in particular need more visible role models in the Church in order to identify with being "Church". They need to see women as Church spokespersons as much as men. It was stressed that women need to be quoted along with men and seen in the official party at Church functions. Support for Marriage and the Family There were strong requests for support for marriage and the family. Particular reference was made to the need for the reunion and rebuilding of Aboriginal families as a result of "the stolen generation". It was noted that single Aboriginal mothers need spiritual and practical support, not judgment and exclusion. Recognition of sole parent families as "regular families" was sought as well as assistance to parishioners who have faced or are facing marital breakdown. An urgent need was experienced to address the issue of marriage annulment, its relevance, nature and processes.

Revision of Teaching and Preaching on Birth Control Revision of teaching and preaching on birth control was sought. It was considered that there needs to be more emphasis on compassion when the official Church presents its teachings. Emphasis should be given to correct teaching on conscience and the primacy of informed conscience. It was suggested that priests need to approach people with a respect for their consciences and sense of compassion. Bridging the Gulf between Feminism and the Church's Position A broadening of Church teachings on women and their participation was requested. It was proposed that efforts be made to bridge the gulf between feminism and the Church's position by meeting people "where they are at" instead of ignoring the current reality.

More Inclusive Parish and Liturgical Structures There was much agreement that women be included in all aspects of the work and life of the parish, for example, in all parish councils, administration and pastoral work within dioceses and parishes, eucharistic ministry and liturgy committees, and that they be appointed as Special Ministers. Among Aboriginal women, all suggestions were concerned with women being allowed to take a more active and involved role in liturgy, gatherings and workshops for liturgy. The integration of culture and Church was requested. There were a great number of practical suggestions to increase women's participation in parish and liturgical structures. Most frequently made

332 Woman and Man: One in Christ Jesus suggestions included greater sensitivity towards the needs of mothers and families; churches being designed with the needs of mothers and young children in mind; provision of child-minding facilities during Mass times; provision of Mass at more appropriate times for workers and families; greater inclusion of solo parents; strategies to address questions of transport in low socio-economic areas of parishes; and improved liturgies. It was proposed that new ways be found to concentrate on the community aspect of the Church. Suggestions of ways to improve and increase the participation in the Church of women with disabilities and their carers related mainly to parish and liturgical structures. These suggestions focused on the need for greater inclusion of women with disabilities and their carers through a range of practical strategies to welcome and accommodate the needs of the disabled in the celebration of the Sacraments, especially the Mass, and other ceremonies. The need for pastoral care of people with disabilities and their carers was stressed, especially the urgent need for respite for the families who care for a member with a disability.

Integration of Aboriginal Culture and Church Celebrations There was an overwhelming request for the integration of Aboriginal culture and the celebration of the Catholic faith. Bringing Church and culture together was the dominant theme. It was reported that ministry of Aboriginal people to their own provides a way to break down the barriers to participation in the Church. The request for the Church to be more culturally aware in dealing with and including Aboriginal women was emphasised in terms of the Mass and other Church ceremonies. It was noted that liturgies that have an Aboriginal cultural focus require the involvement of Aboriginal people. Acceptance by priests of the Aboriginal culture was considered very important. It was suggested that priests in their training be exposed, both through studies and experience, to Aboriginal Spirituality, culture and history. Need for More Young People to Be Actively Involved By far the greatest request in relation to the wider Church concerned the need for more young people to be involved in the Church. There were strong calls for the Church to become relevant for the next generation. The need for active roles for young women was stressed. Need for Clergy Renewal Suggestions concerning ministry and priesthood often began with the importance of renewal for the clergy themselves. The need for continuing clergy renewal, in order to address both the phobias of clericalism (misogyny) and the clerical culture associated with the order of power and jurisdiction, was proposed. Young theological students recognised that parish priests are very busy but asked for priests to be open to change. This could be encouraged through ongoing training for priests and making the Church more friendly to

Targeted Groups: Views of Various Sectors of the Church 333 young women. The education of clergy concerning the greater participation of women was seen as key. The need for more sensitive, more open and more appropriate leadership from the Pope and the Bishops was highlighted. Recognition and Promotion of Women's Spirituality The need for the ongoing spiritual formation for the whole Church was emphasised. The medieval women mystics and their deep spirituality were noted. Recognition of women as spiritual leaders was proposed. Encouragement should be offered to women to deepen their spirituality. Opportunities for spiritual formation and education were sought through parish retreats, spiritual direction and educational programs. It was suggested that the Church encourage the involvement of all Indigenous women in sharing their stories to build up Aboriginal Spirituality. Education of Clergy about Women and the Catholic Church Proposals for education focused mainly on the training of priests. Education and consciousness raising, especially among the clergy and male religious, about women and their roles in the Catholic Church were seen as key. Clergy formation around sexuality and celibacy was stressed. The involvement of women in the ethical and moral training of priests, especially in regard to sexuality, was sought. Education of Clergy and Male Religious to Involve Women There were frequent proposals concerning the need for the involvement of qualified women theologians, spiritual directors and formation personnel both in seminaries and in the ongoing education of priests. It was proposed that those training to be priests live with a functional Catholic family for a period of time during their training so they have practical experience to inform their thinking. Joint Training for Priests and Pastoral Workers It was also proposed that the Church train women deacons along with priests and that joint in-services for priests and Pastoral Associates be provided. More funding for training in pastoral work was requested. Education and Training in Adult Faith for Both Aboriginal Women and Men Opportunities for education and training for both Aboriginal women and men were frequently suggested to promote participation in the Church. It was stated that there is often a strong faith commitment to the Church by Aboriginal women, but this needs to be built on through re-education and adult faith development incorporating cultural expression. It was felt that Aboriginal men also need educational opportunities in order to facilitate Aboriginal women becoming leaders and role models in the Church. Reconciliation through education and involvement of Elders was highlighted.

334 Woman and Man: One in Christ Jesus Greater Access to Theological Education and Paid Positions in the Church It was suggested that women be encouraged to undertake theological education to allow them to seek formal, paid positions within the Church. Access to theological education could be improved through scholarships and so forth. An educational formation program targeted directly to women to facilitate their full involvement in the Church was proposed.

Opportunities Created for Women in the Professional Service of the Church There were constant requests for women to participate more visibly in the professional service of the Church and to be offered more opportunities for employment in the Church, especially in leadership and decision-making positions. The need was seen for talented women to be offered positions in the Church which receive a living wage and where women can be recognised and promoted. It was also suggested that the Church create more employment opportunities for Indigenous women in a range of roles and tasks in the Church. Addressing Unjust Remuneration and Employment Conditions for Women in the Church It was proposed that justice issues be addressed concerning adequate remuneration and employment conditions for women in the Church. Priests and people should be educated about the need for social justice in the employment of pastoral leaders and pastoral associates. Security for women in full-time ministry was sought. It was felt that the appointment of pastoral administrators is very ad hoc and that training is minimalist. It was suggested that paid parish ministry needs to receive much more support and that pastoral associates have working contracts at the parish level.

Table 7.11 Targeted Group Synthesis: Summary of Responses to Key Questions

Women usneni Assistance and Barriers to Ways to increase portidpation support for women portidpation participation Major contribution Very little Male-dominated Reverse all barriers of women in a assistance from Church Opportunities for great diversity of Church Exclusion from involvement in roles and tasks Support mainly leadership and decision-making except ordained from other women decision-making and leadership ministry and the women's Exclusion from Re-examination of Participation in movement priesthood and ministry and support roles Occasional ministry priesthood rather than in support from some Ban on discussion Married priests areas of leadership priests and of women's Optional celibacy and decision- religious sisters ordination Women deacons making continued

Targeted Groups: Views of Various Sectors of the Church 335 Targeted Group Synthesis: Summary of Responses to Key Questions continued

Women's current Assistance and Barriers to Ways to increase participation support for women participation participation Participation in Education, Lack of gender Greater liturgy and especially equality involvement of Sacraments theological Devaluing of women in Mothering role education feminine Sacramental At variance with Limitations of dimensions of life ministry other groups, assistance noted: Sexist and Open discussion of failure of lay men "the glass ceiling condemnatory women's to note mothering is pretty low" attitudes of some ordination role Lay men's clergymen and Gender equality as Membership of perception that their fear of a matter of Religious much assistance is educated women urgency Institutes offered to women Church teachings Racial equality for Major contribution at variance with concerning Code Aboriginal and to education, other groups of Canon Law, Torres strait health care, birth control and Islander peoples welfare services faulty Mariology Recognition, and spirituality Concerns affirmation and Limitations of regarding support of women participation marriage and and women's noted especially in family groups relation to Church irrelevant, Improved decision-making especially for youth communication and leadership Lack of lay female and consultation role models Use and sanction Use of exclusive of inclusive language and language images Lay women as role Inadequate models communication Support for and consultation marriage and the Traditional family attitudes towards Revised teaching women in society and preaching on Some women birthcontrol themselves, Bridging gulf especially those between feminism intolerant of and Church change More indusive Demands on parish and women's time liturgical structures

336 Woman and Man: One in Christ Jesus Targeted Group Synthesis: Summary of Responses to Key Questions continued

Women's current A3skiance and Barriers to Ways to increase participation support for women portidpclion participation Inadequate Integration of remuneration and Aboriginal culture unjust employment and Church for women in the More young Church people being Lack of education actively involved of clergy about Clergy renewal women Recognition and Concerns about promotion of Catholic education women's Lack of facilities spirituality and support for Education of dergy families with about women and young children the Catholic Church and the disabled Educating clergy Lack of true teach- and male religious ing and practice to involve women Failure to link Joint training for celebration of the priests and faith with pastoral workers Aboriginal culture Education and and life today training in adult Lack of support for faith for both people with Aboriginal women disabilities and and men their carers Greater access to Lack of transport theological educa- and childcare tion and paid posi- facilities tions in the Church Lack of support for Increased solo parent families opportunities for Concerns about women in the annulment professional service Ignorance about of the Church Ukrainian Church Addressing unjust Mature-aged lay remuneration and men did not employment perceive barriers to conditions for women's women in the participation Church

Targeted Groups: Views of Various Sectors of the Church 337

In this chapter two matters are addressed in relation to the Australian context: the participation of women in both Catholic Church organisations and theological education at the Catholic theological colleges and at the Catholic universities, Australian Catholic University and the University of Not-re Dame Australia.

8.1 The Participation of Women in Catholic Church Organisations To gather data on the participation of women in Catholic Church organisations a request was sent to national Church agencies for data about women's participation in their sector. The national agencies were asked to provide such data if they held it centrally or alternatively to seek the data from individual institutions under the umbrella of each agency. Data were particularly sought from the health care, social welfare and education sectors but also from other agencies. The national agencies or their individual institutions were asked to supply answers to four questions:

1. What proportion of people participating in your organisat-ion in the following ways are women?

Percentage of people performing these roles Roles and tasks and tasks who are women Leadership, Management Middle-management, professions, supervision, coordination Para-professional, secretarial, administration, clerical/support, technical trades, voluntary work, fundraising, "caring" Other

Survey of Catholic Church Organisations and Theological Institutions 339 What assistance and support are currently offered to women to participate in your organisation? What are barriers, if any, to women's participation in your organisation? What are some ways in which women's participation in your organisation could be increased? The response from organisations to the request for such data was not overwhelming. Set out below are the number of organisations by sector which did provide data.

Number of organisations Sector providing data

Catholic Health Care 42 Catholic Education 12 Catholic Welfare 11 Other National/Diocesan Organisations 5 Other Groups and Movements 9 Total 79

Care must, therefore, be taken to avoid generalising from these organisations' data to each sector or to Catholic organisations as a whole. However, the data from these seventy-nine (79) organisations are instructive and patterns can be discerned therein. What follows is a discussion of the data, provided by the responses from each sector to the four questions listed above, with most attention being focused upon the health care, education and welfare sectors.

8.1.1 The Participation of Women in Catholic Health Care Roles and Tasks Tabled below are the combined responses from Catholic health care organisations to the question seeking the proportion of women undertaking particular roles and tasks in each organisation.

340 Woman and Man: One in Christ Jesus Table 8.1: Proportion of Women Undertaking Particular Roles and Tasks in Catholic Health Care Organisations (The numbers in the columns are numbers of organisations)

Middle.imnagenmnt, Porn professional, secreta,laI, Ptoporlion of Leadership, professions superoislon, odmbthtrolive, dental, technical, women(%) management coordination voluatan fundroising, caring Other 100 16 18 2 - 95-99 1 5 10 1 90-94 1 3 14 2 85-89 - 1 6 1 80-84 2 4 5 - 75-79 7 3 - 1 70-74 1 3 2 1 65-69 - 1 - 1 60-64 1 - I - 55-59 - - - - 50-54 9 - - 1* 45-49 - - - 1* 40-44 - - - - 35-39 - - - - 30-34 - - - 1* 25-29 1 - - - 20-24 - - - - 15-19 - - 1 1* 10-14 - - - 1* 5-9 1 1 - - 0-4 2 1 - - Total Number of Orgonisafions' 42 40 41 12

* Five health care organisations referred specifically to the percentage of women on their Boards of Management. o Not all organisations provided percentage figures in each category.

For ease of reference the roles and tasks detailed in Table 8.1 will be referred to respectively as leadership-management roles, supervision-coordination roles (i.e. middle-management and professional roles) and para-professional-support roles (including volunteer and carer roles). Table 8.1 should be read thus, for example by reading down the columns: of the 42 health care organisations which provided data 16 organisations had 100 percent women in leadership- management roles, in another 7 organisations women held between 75 and 79 percent of the leadership-management roles and in a further 9 organisations

Survey of Catholic Church Organisations and Theological Institutions 341 between 50 and 54 percent of the leadership-management roles were held by women. In short, in 38 out of 42 health care organisations reporting data, women hold 50 percent or more of the leadership-management positions. The position is even more striking when supervision-coordination roles are considered. In these health care organisations 38 have reported that women perform these roles in at least 65 percent of cases. Indeed, 18 organisations reported that 100 percent of supervision-coordination roles performed in their organisations were performed by women. Similarly, in 37 of these same organisations women filled at least 80 percent of the para-professional roles. The important conclusion to be reached from the data in Table 8.1 is that women dominate the para-professional-support level and the supervision-coordination level in Catholic health care organisations. Their dominance is less at the leadership-management level but quite clear nevertheless. In the "Other" column in Table 8.1 five health care organisations are shown reporting the percentages of women on their Boards of Management.

Assistance and Support Offered to Women to Participate in Catholic Health Care Organisations This question brought forward a wide range of responses. A small number of organisations, all of whom indicated women performed all or almost all roles and tasks at all levels, indicated the absence of any specific assistance and support to women to participate in their particular health care organisation. Other organisations simply noted that they followed principles of equality in employment opportunities and affirmative action while one or two other organisations indicated gender was not a consideration in the employment of staff in their organisations. However, most of the reporting organisations indicated some specific measures of support and assistance to women. The most commonly offered measures are listed below: workshops and seminars to increase knowledge and improve opportunities for promotion or to undertake higher duties positions; job-sharing; part-time work; opportunities for professional development within the organisation and via external courses, conference attendance, etc.; flexible hours of work; child-care facilities; family/sick leave provisions to care for sick, dependent relatives; independent counselling unit for staff; management training specifically for women;

342 Woman and Man: One in Christ Jesus mentoring arrangements and support networks for women; mother-friendly workplace with a special parenting room for feeding new born infants, changing and bathing infants, etc.; special parental leave provisions and return-to-work options. The Catholic health care organisations that provided data varied greatly in size and purpose. Several large hospitals provided data indicating that they have in place complex and comprehensive packages of support and assistance for women in their organisations. Smaller nursing homes, where all employees and managers are women, were much more likely to report, as in the words of one such organisation, that "full assistance and support are given to all levels of staff". Barriers to Women's Participation in Catholic Health Care Organisations What are the perceived barriers to women's participation in these organisations? This is a crucial question, especially as the data provided by the reporting, organisations show them to be largely led, managed and staffed by women. Thirty-three (33) reporting organisations indicated simply that there were no barriers at all to women's participation in their organisations. Some of the remaining nine (9) organisations noted particular barriers to women's participation. The full list of these barriers is presented below along with the number of organisations reporting each category.

Number of health care Particahon barrier reported organisaliom reporting barrier Women needing to balance family commitments and job requirements Women's lack of confidence, knowledge and job experience to seek progress in the organisation Lack of accredited women medical specialists Lack of child-care facilities Flat organisational structure Women being in low-paid casual work and unable to progress in the organisation - Ways to Increase Women's Participation in Catholic Health Care Organisations Given the picture already provided by these organisations it was interesting to note the suggestions they provided to increase women's participation in their organisations. All of these suggestions are listed below, plus the total number of organisations making each suggestion. The presentation of these data in this way allows any overall patterns of suggestions to be identified and indicates whether such suggestions are particular to individual organisations.

Survey of Catholic Church Organisations and Theological Institutions 343 Nunibei of health care Suggestions to increase women's organisations mahing pailkipalion in health care organisations the speci1ic suggestion More women on the Board of Management 4 Allowing priests to marry so wives can participate in the organisation 1 More money to increase total staff 1 More women volunteers 1 Need to have women gain access to tertiary education to have a move fulfilling career path 1 More opportunity for women to develop communication skills 1 Specific programs to target employing women in non-traditional areas in hospitals 1 More men in the organisation, especially for heavy work 2 Help for women to coordinate family and work commitments 1 Better child-care facilities 1 Better promotional opportunities for women 1 More information regarding planning and organisational change 1 More funds for training 1 Greater understanding of lay leadership I Board representation for nursing section in the organisation 1

As tabulated in the previous section, most of the nineteen (19) suggestions made were individual to particular organisations or, in one case, to two organisations. The exception is the suggestion from four (4) health care organisations to put more women on their Boards of Management. Table 8.1 shows that five (5) organisations provided data on the percentage of women on their Boards. The overall picture of the Catholic health care organisations which provided data is of organisations led in most cases by women, with most middle- management and para-professional-support roles filled by women, in which women's participation is supported, and in which barriers to such participation are specific to particular organisations. Individual organisations are seeking ways to increase women's participation, including representation on some Boards of Management. In the next section of this Chapter, data provided from the education sector are reported.

344 Woman and Man: One in Christ Jesus 8.1.2 The Participation of Women in Catholic Education Roles and Tasks In its most recent publication concerning Australian schools the Bureau of Statistics (1998: p.12) notes that in 1997, 18.93 percent of primary school students in Australia attended Catholic primary schools. Among Australia's secondary school students 20.64 percent attended Catholic secondary schools. This same publication (Australian Bureau of Statistics 1998: p.81) displays the full-time equivalent staff figures for Catholic schools in 1997 broken down by area of activity, category of school and major function. These figures are presented in Table 8.2A.

Table 8.2A Full-time Equivalent of School Staff in Catholic Schools by Area of Activity, Major Function and Category of School: Australia 1997

Major fundion Piimaiy schools Secondary schools Total N F Total N F Total N F Total

Teaching staff 3360 14178 17538 8808 10979 19787 12168 25157 37325 Specialist support staff 18 140 158 145 288 433 163 428 591 Admin. & clerical staff 96 3094 3190 556 3346 3902 652 6440 7092 Building operations & general maintenance staff, etc. 286 166 452 855 302 1157 1141 468 1609 Total 3760 17578 21338 10364 14915 25279 14124 32493 46617

Source: Australian Bureau of Statistics (1998) Schools Australia Catalogue 4221.0, page 81

The data in Table 8.2A tell a clear story. In the Catholic primary school sector in Australia women are 80.8 percent of the teaching staff, 88.6 percent of the specialist support staff, 97.0 percent of the administrative and clerical staff and 36.7 percent of the building operations and general maintenance staff. In the Catholic secondary school sector women are 55.5 percent of the teaching staff, 66.5 percent of the specialist support staff, 85.8 percent of the administrative and clerical staff and 26.1 percent of the building operations and general maintenance staff. It is clear that women are the majority of teachers in both Catholic primary and secondary school sectors. However, the Bureau of Statistics does not provide data about the proportion of men and women principals in Catholic schools. Data supplied by the Chief Executive Officer of the National Catholic Education Commission show the distribution of principals by State and by school type.

Survey of Catholic Church Organisations and Theological Institutions 345 Table 8.2B: Principals in Catholic Schools by School Type and Genden Australia 1997

Conibine4 pnmary State orlerritory Primary schook Secondarysdiools and secondarysthools M F Total N F Total N F Total

Queensland 125 70 195 45 32 77 4 0 4 New South Wales 165 258 423 90 40 130 25 6 31 Victoria 165 217 382 60 30 90 6 5 11 Tasmania 10 15 25 4 1 5 3 4 7 South Australia 35 41 76 7 6 13 9 8 17 Western Australia 60 50 110 23 5 28 8 11 19 Northern Territory 3 9 12 2 0 2 1 0 1 ACT 9 13 22 4 2 6 2 1 3

To seek some pattern in the data presented in Table 8.2B the percentage of female principals in each category of school in each State has been calculated and is displayed in Table 8.2C below.

Table 8.20 School Sector by State

Combied primary Primary Women Secondary Women and secondary Women schook principok% sdiools prindpals% schools principds%

Qld 35.9 Qld 41.6 Qld 0 NSW 61.0 NSW 30.8 NSW 19.4 Vic 56.8 Vic 33.3 Vic 45.5 las 60.0 las 20.0 Tas 57.1 SA 53.9 SA 46.2 SA 47.1 WA 45.5 WA 17.9 WA 57.9 NT 75.0 NT 0 NT 0 ACT 59.1 ACT 33.3 ACT 33.3

In the primary sector, except in Queensland and Western Australia, the majority of school principals are women. In Queensland the percentage is just above one-third while in Western Australia it is 45 percent approximately. The pattern for the secondary sector is different. Only in Queensland and South Australia do women make up two-fifths of secondary school principals. In New South Wales, the ACT and Victoria the proportion is about one-third, in the other States even less. In the primary—secondary combined sector in four States approximately half the principals are women while in the other four jurisdictions the proportion is less.

346 Woman and Man: One in Christ Jesus It is further instructive to examine data relating to the largest Catholic school system in Australia, namely that in the State of New South Wales and the Australian Capital Territory. Table 8.3 below sets out data relating to principals for 1997 for all Catholic schools in NSW and the ACT, both those conducted by religious congregations and those which are systemic.

Table 8.3 Principals in Catholic Schools (Systemic and Congregational) in NSW and the ACT: 1997

Coiabiied pnmary and Peimary schools sowAqsdwols secondoryschaols Reliqious hnus Relous Archdiocese order Lay order Lay order lay and diocese prindpals pthidpah pdndpals pnnapds pthdpals prindpah

H F Total H F Total H F Total M F Total H F Total H F Total Armidale 12312719 - - - 4 - 4 - - - 112 Bathurst -2281523 - - - 3 2 5 - - - 5 1 6 Broken Bay - - - 11 25 36 1 - 1 8 3 11 1 - 1 1 - 1 Lismore -2226834 2 - 2 6 1 7 Maitland- -22311546 - - - 8 1 9 Newcastle Parramatta - 10 10 16 24 40 3 2 5 16 2 18 2 1 3 - - - Sydney 114 15 20 78 98 8 10 18 15 13 28 7 2 9 2 - 2 WaggaWagga - 3 3 16 9 25 - 3 3 3 - 3 Wilcannia- 134 5 10 15 1-1 ------11 Forbes Wollongong - 3 3 7 18 25 325 6-6 Canberra- -22191938 2 1 3 5 2 7 1 1 2 7 - 7 Goulburn

Source: Catholic Education Conunission, New South Wales (1998) Statistics 1997 Sydney, page 2.21. Note: Six (6) Special Schools have been excluded from the data. Four (4) have women principals.

The detailed data in Table 8.3 can be summarised by calculating the percentage of women principals within each sector - primary, secondary and combined primary/secondary schools - and for both religious order and lay principals within each sector. This summary is set out below.

Survey of Catholic Church Organisations and Theological Institutions 347 Sdiocl sector byypeof Pcentageofwomen prindpalNSW and Aa principths Primary Schools Religious Order Principals 93.5 Lay Principals 57.1 Secondary Schools Religious Order Principals 47.4 Lay Principals 24.5 Combined Primary and Secondary Schools Religious Order Principals 26.7 Lay Principals 15.8 All Schools: NSW and ACT Religious Order Principals 65.7 Lay Principals 49.4

In the largest Catholic school sector in Australia, New South Wales and the Australian Capital Territory, some 65.7 percent of religious order principals and 49.4 percent of lay principals are women. However when disaggregated by school type we find very different pictures for the primary schools compared to either secondary schools or combined primary and secondary schools. In the former, women are the bulk of principals among religious order principals (93.5%) and slightly more likely (57.1%) to be lay principals. But among secondary school principals women are the minority, markedly so among secondary school lay principals (24.5%). Finally, in the combined primary and secondary schools, the pmportion of lay women principals is even lower at 15.8 percent. Assistance and Support Offered to Women to Participate in Catholic Education Only twelve (12) Catholic Education Offices provided data in response to the request for data about women's participation in the education sector. However, all twelve organisations provided data concerning what assistance and support they provided to women in their organisations, what the perceived barriers are to women's participation in the education sector and by what means women's participation in Catholic education could be increased. Each of these issues is now reported on and discussed in turn. The data in Tables 8.2 and 8.3 show that in Catholic schools in Australia most teachers, specialist support staff and clerical and administrative staff are women. In the primary sector the school principals leading these staff are women in the majority of cases. In secondary schools where women staff again predominate (except in building and maintenance support) the staff are led by men, overwhelmingly so in secondary schools with lay principals and in combined primary and secondary schools.

348 Woman and Man: One in Christ Jesus The measures of assistance and support offered to women staff make interesting reading and are summarised below for the twelve Catholic Education Offices providing data regarding their schools.

Measures of Assistance and Support Offered to Women in Catholic Education These were stated to be: job sharing arrangements; Affirmative Action Committees functioning to identify needs for professional development opportunities for women staff, e.g. management preparation courses, career planning workshops, leadership training, conflict resolution workshops; support for women to develop career paths by means of job performance appraisals and time for further studies; provision of part-time work arrangements to suit family commitments; use of Affirmative Action Officers to implement Affirmative Action programs, the first step being the raising of awareness of women's needs in the organisation; mentoring programs for women; professional development during working hours to avoid intrusion into out-of-work times. The limited data from this research do not in any sense allow us to state that these are general practices throughout Catholic education in Australia. However, they certainly provide examples of what is being done to assist women in that sector.

Barriers to Women's Participation in Catholic Education Despite the lack of responses from Catholic Education Offices the data provided on this question by those which did respond provide important pointers to areas which need addressing. One response indicated: "No specific assistance is given to women especially in terms of career development. Positions are very gendered". Other responses, all listed below, highlight both structural barriers to women's participation in Catholic education and the complexity of factors involved. The full list of responses on this point is as follows: Positions in the organisations are gendered; women religious can cross these barriers but not lay women. Young men's careers are advanced, not young women's careers. Assertive women are always seen as aggressive. Male attitudes ensure men make all the decisions.

Survey of Catholic Church Organisations and Theological Institutions 349 The requirement of travel and being away from home in more senior positions means women are not attracted to these positions. Trying to balance parenting and family responsibilities with work responsibilities is a barrier. The actual workloads of senior positions in Catholic education deter women from applying for these positions. There is a perception by women that certain positions must be held by men e.g. Deputy Principal in all-boys secondary schools. The actual lack of women in the highest levels of management in Catholic education lessens the possibilities of mentoring for those women who might aspire to such posts. Where job share policies do not exist and women have family responsibilities, a limit is placed upon women's abilities to pursue an uninterrupted career in Catholic education. Some women do not pursue senior management roles in the education sector because of their concerns at being involved in constant conflict resolution, industrial relations matters and the adversarial aspects of these roles. There is a lack of pre-promotional opportunities for women to develop the confidence and skills required at senior management levels. An attitude is held by some clergy that senior positions in education should be held by men as these clergy are more comfortable working with men. Lack of encouragement by some parental groups for women to take on senior management positions in Catholic education deters them. Parts of the organisation of Catholic education still have aspects of a male- dominated hierarchical structure. The attitude that some men still hold that makes it difficult for them to work with women as equals. It is stressed that no data are available as to the incidence of these barriers to women's participation in Catholic education across the whole sector. Hence the Report is silent on that point. What can be stated is that these identified barriers have been put forward by survey returns from 10 Catholic Education Offices from Geraldton to Sydney. Not all offices mentioned all barriers but the above points provide a comprehensive list. The barriers seem to fall into three types - attitudinal, structural and job- related. Barriers that spring from people's attitudes can be removed by concerted education programs and Catholic education authorities in many cases are undertaking those programs. Structural barriers to women's participation are much harder to change. Recognising that they exist is the essential first step to their removal. Job-related barriers, as evidenced below, can be removed by programs which prepare women to undertake senior management posts. The final question to Catholic education authorities asked them to indicate

350 Woman and Man: One in Christ Jesus the ways they are suggesting to increase women's participation in Catholic education. Of course, the data already presented show women to be the majority of dassroom teachers, specialist support staff and administrative—clerical staff in Catholic education where women are well represented. Listed below are all the suggestions provided to the Research team to increase women's participation. Suggestions to Increase Women's Participation in Catholic Education Participation could be increased by: school-based affirmative action committees; maintaining open, non-gendered policies; ensuring leadership in Catholic education grounded in collaboration and mission not an egotistical conception of leadership; genuine, caring relationships in the workplace to help women participate; encouraging women by positive attitudes to them and by giving them responsibilities and opportunities to show their capabilities and to display their skills; more consultation with women; affirming that women's caring for their families gives them an understanding of life; career path guidelines, career workshops and job-share guidelines in Catholic education organisations; flexible working hours policies; detailed clarification of the job requirements of senior management positions in Catholic education; inviting women to take part in specific projects; jobs redesigned to suit women balancing family and career responsibilities; making the workplace more family-friendly; child-care facilities; lessening of the male exercise of authority and decision-making; senior women as models of leaders to encourage more women to apply for such senior posts. These suggestions together provide an integrated perspective on the workplace. A family-friendly workplace is needed, taking account of women's dual roles at home and at work. Jobs need to be designed with these cross- pressures in mind, and to provide the opportunity for women to be mentored to undertake management roles and to lead at senior levels so as to develop careers where their gifts can be exercised.

8.1.3 The Participation of Women in Catholic Social Welfare Roles and Tasks Eleven Catholic social welfare organisations spread across Australia from Bunbury to Sydney responded to the invitation to provide data about the four

Survey of Catholic Church Organisations and Theological Institutions 351 key issues. Again it is stressed that this is not a representative sample of Catholic social welfare organisations. However the data these eleven bodies provided do give an insight into them and from this analysis all other social welfare organisations can reflect upon their own practices. Unlike for the Catholic education sector there are no large, reliable Bureau of Statistics databases highlighting the participation of men and women at different levels in Catholic social welfare organisations. Tabled below are the limited data provided by the eleven (11) organisations which responded to the survey. Table 8.4 shows the proportion of women in these organisations undertaking particular roles and tasks.

Table 8.4: Proportion of Women Undertaking Particular Roles and Tasks in Catholic Social Welfare Organisations (The numbers in the columns are numbers of organisations)

Middle-nianogesnent, Porn-professional, secretarial, Propoilion of Leadersh, professions suporvision, a&nintrative, derkol, techicol, women 1%) management cooriaaIion voluntar fundraising, coring Other

100 2 2 5 - 95-99 - - 2 - 90-94 1 1 1 - 85-89 - I - - 80-84 2 3 1 I 75-79 1 - - - 70-74 - - 1 - 65-69 - - - - 1 55-59 - - - I 50-54 1 2 - 2 45-49 - - - - 404 - - - - 35-39 - 1 - - 30-34 - - - - 25-29 1 - - - 20-24 - - 1 - 15-19 1 - - - 10-14 - - - - 5-9 - - - - 0-4 2 - - - IolNinnhef of Organisatoes 11 10 11 5

352 Woman and Man: One in Christ Jesus Even given the small number of social welfare organisations responding to the survey there is still some pattern in the data in Table 8.4. If a line is drawn across Table 8.4 at the 80 percent level, five out of eleven of these organisations had 80 percent of their leadership and management positions held by women; seven out of eleven organisations had 80 percent of their supervision—coordination—professional positions occupied by women; and in nine out of eleven organisations 80 percent of the para- professional—support roles were held by women. While not as clear-cut a pattern as we observed for health care organisations, it is clear that among these social welfare organisations women are most likely to be doing the para-professional--support work, the supervision and coordination work and in slightly less than half the cases most of the work associated with leadership—management roles. It was noted that in two of these organisations there were no women at all in leadership—management positions. The next three questions put to these organisations generated similar data to those provided by Catholic health care and education organisations concerning assistance and support provided to women in social welfare organisations, barriers to women's participation and ways to increase it. Assistance, Barriers and Increased Participation for Women in Catholic Social Welfare Organisations The following section details the types of assistance and support to women in Catholic social welfare organisations, barriers to their participation and ways to increase women's participation in these organisations. Unlike previous discussions in this Chapter, data provided on all three matters, drawn from the returns from the eleven organisations, are consolidated into Table 8.5. Before commenting upon the consolidated suggestions in Table 8.5 two matters must be stressed. Two organisations noted "no specific assistance" was offered to women in these particular cases and a third organisation commented no specific assistance to women "is needed". At the same time three organisations in their responses to the question concerning ways to increase women's participation noted that their organisations and Catholic social welfare organisations in general "needed more men". In the data in Table 8.5 by now familiar themes are repeated. Those organisations providing family-friendly working conditions in various forms are seen to be providing assistance and support to women participants. There is, however, a perception of an uneasy relationship of women at executive levels working with male clerics and there is also an expressed need in some organisations to highlight the presence of women through conference participation, by executive appointments of competent women and by helping women balance career and family commitments.

Survey of Catholic Church Organisat ions and Theological Institutions 353 Table 8.5: Assistance, Barriers and Increased Participation for Women in Social Welfare Organisations

Assistance and suppoit offered Barriers to women's participation Ways to increase women's to women in cathohc social in catbolk social welfare participation in cAdc social welfare organisations organisations welfare organisolions Organisation responsive At the informal level in Regional and state to women's family needs: the organisation conferences for women flexible working hours domination of a clerical- A "spokeswoman role" in Opportunities given to patriarchal system the organisation women to undertake Some clergy seeking to More competent women "higher duties" to try out put barriers in the path of at the executive, decision- higher levels of women religious making level nationally management Lack of career paths for Great maturity for social responsibility women welfare work - most Senior women staff act as In the manner in which workers are women with mentors for other women the organisation is family commitments; they Provision of ongoing structured the family need help to balance work training responsibilities of women and family Job sharing preventing them from Decision-making and Part-time work available being "on call", being able general work practices Paid family leave to travel as part of the job becoming less exploitive Balance deliberately and being able to take of women sought between needs of part in professional Not favouring religious in clients and of women staff activities position applications - with responsibilities for Male power hierarchy less competency/skill is family and/or elderly presenting the culture of expected of them than parents the organisation within others applying for same which all solutions to posts problems are proposed Executive women needing to work much harder than executive men to "sell" programs to the clergy

8.1.4 Assistance, Barriers and Increased Participation for Women in Groups, Movements and Diocesan and National Organisations Of the 79 Catholic organisations which submitted data following the Reseaoth team's invitation, the final group of 14 organisations have been placed together. These organisations cannot be placed under the rubric of health, education or welfare organisations but comprise groups and movements

354 Woman and Man: One in Christ Jesus within the Church plus a spriniding of Diocesan organisations and one national organisation. Among the small number of groups and movements which provided data the leadership and membership are overwhelmingly women. Among the Diocesan organisations this is not the case. Men are in the majority of leadership positions with women occupying supporting roles and clerical—administrative roles. What is important to focus upon is the information provided about assistance and support to women in these organisations, barriers to their participation and suggested ways to increase their participation. Table 8.6 holds the details.

Table 8.6: Assistance, Barriers and Increased Participation for Women in Groups, Movements and Diocesan and National Organisations

A. Groups and movements

Assistance and supped Baniers to women's Ways to increase women's offered to women porticipalion participation Invitations to women to Long held cultured views Seeking out women and join by parish newsletter, in Australian society giving them the training word-of-mouth, personal about men being leaders; and opportunity to be invitation this is changing as leaders Meetings held at night for women's gifts, talents and Clergy and other women women who work; other leadership potential are encouraging women to meetings held in the being realised join groups and daytime for women not in Curiously some clergy movements within the the paid workforce encouraging women to Church Training courses and lead small, local parish Holding meetings at night spiritual activities groups but not so working women can designed for women encouraging women to attend them become deeply involved More publicity for the in national movements work of groups and movements within the Church at all levels

Survey of Catholic Church Organisations and Theological Institutions 355 B. National and diocesan organisations

Assistance and suppoil Barriers to women's Ways to increase women's offered to women participation participation Part-time positions being Lack of child care Actively recruiting available arrangements at the place women to fill vacant Job sharing being of work positions; seeking out available Lack of an affirmative women with the relevant On-the-job training action policy backgrounds to make a Leave to attend external Often lack of women contribution to Diocesan courses with adequate financial organisations Active policy to recruit management experience Examining alternative women to committees The actual organisational models of effective work structures of the Church Using the gifts of many preventing women's women working in the greater and more organisation effective participation in Involving women in the Diocesan organisations. planning, formulation Often women staff and implementation of preparing advice on policy and the questions and issues development of which senior males and programs clerics in the organisation Clergy needing an use to make themselves education program to appear competent in the help them see that eyes of the Bishops strong, intelligent women Women often being deeply yearn to restricted to secretarial participate in the Church tasks and supportive Appointments at Director roles when they would level more often being like to, and are capable women of, assisting on projects The Church making and taking the decisions efforts to catch up with they are employed to feminism, embracing a make. better balance in Church organisations by recognising women do participate significantly and effectively within all aspects of Church life

Table 8.6 reveals some common elements but also some obvious differences in the data from groups and movements and that from national and diocesan organisations. Women are assisted to join and to participate in groups and

356 Woman and Man: One in Christ Jesus movements in the Church where personal invitations and encouragement to join emanate from existing members and the clergy. Meetings which are timed so women from the paid workforce can attend help enormously. Women are seeking not only the opportunity but the training to be leaders of these Church groups and movements. Some women face a barrier to their increased participation, a barrier encountered before in the Report's data. This is the cultural view that men are the natural leaders of organisations; women are supporters. At the Diocesan and national organisation level this barrier also exists in several forms, but these organisations have positive suggestions to breaking down these barriers: actively seeking to recruit women to leadership positions; examining alternative models of "leadership", and additionally of "headship"; involving women at all levels of policy planning, formulation and implementation; and embracing Christian feminism.

8.1.5 Assistance and Support to Women, Barriers Faced by Women and Ways to Increase Women's Participation: A Synthesis Up to this point in this Chapter detailed data have been presented on the participation of women in seventy-nine (79) Catholic organisations across Australia. No attempt has been made to summarise these data. In the section which follows, these data are combed through looking for common themes under each major heading, assistance and support to women in Catholic organisations, barriers faced by women seeking to participate in these organisations, and measures to increase women's participation in these same organisations. To assist the reader these common themes are set out in tabular form. The synthesis of the data from Catholic organisations shows that certain common measures of assistance and support are available to women across these organisations: part-time work; job-sharing; flexible work hours; and in-house training programs and seminars. Within particular organisational sectors many organisations do much more in terms of affirmative action, career planning, mentoring programs for women and the like.

Survey of Catholic Church Organisations and Theological Institutions 357 Table 8.7: Assistance and Support, Barriers to Participation and Ways to Increase Participation: Synthesis

Common measures of assistance Common barriers to Common ways to inuease and support offered to women women's participation in women's participation in in Catholk organisations Catholic organations Catholic orgonations Part-time positions Cultural view permeating Deliberate, active available to suit family organisational culture that recruitment of competent commitments some positions in women at the executive, Job-sharing organisations, especially decision-making level Flexible hours of work at senior levels, must be who will act as mentors to Training programs, held by men other women workshops and seminars Balancing family and job Encouraging women by within the organisation responsibilities placing positive attitudes to them limits on career and by giving them development opportunities and Organisational structures responsibilities to show preventing women their leadership participating as fully as capabilities and skills they could or would wish Involving women in to planning formulating Lack of mentoring for and delivering policies women and lack of and programs affirmative action policies Redesigning jobs to help women who are balancing careers and families Changing the culture of organisations so that men and women, clerics and laity, collaborate in participation in the Church's mission

But the organisations which provided data also exhibited four common barriers to women's participation:

a cultural view within organisations of some positions, especially senior positions, being held by men; the endless struggle for many women to balance family and job responsibilities;

358 Woman and Man: One in Christ Jesus actual organisational structures (often described in the data as male, clerical and hierarchical) that prevent women participating as fully as they could or would wish to; and lack of mentoring for women and of affirmative action policies. Let it be perfectly clear that these same barriers exist for women in many private and public organisations in Australia. In the present case the data have indicated five commonly identified means to remove these barriers and to increase women's participation in Catholic Church organisations. The means suggested by these organisations themselves are: deliberate active recruitment of competent women to the executive, decision-making level in Catholic organisations - these women, acting as mentors, will give confidence to other women to apply for such senior positions; deliberate encouragement of women to display leadership skills and abilities by giving them opportunities to do so and responsibilities within the organisation to prepare them for promotion; involving women in planning, formulating and delivering organisational policies and programs; job redesign to help women balancing careers and families; and fundamentally changing the culture of Catholic organisations to facilitate the participation and collaboration of men and women, clerics and laity, in the Church's mission.

8.2 The Participation of Women in Theological Education in Australia In 1998 the Catholic theological colleges and institutes across Australia and the two Catholic universities, Australian Catholic University and the University of Notre Dame Australia, were contacted by the RMG and asked to provide data on the enrolment of women in both undergraduate and postgraduate courses in Theology. The RMG's definition specified that studies in Theology constitute at least 50 percent of the course, or a major study in the case of undergraduate programs. All institutions responded and the RMG here records its gratitude to Deans, Registrars and Office Administrators who provided the following data. In the remainder of this Chapter these data are presented, by institution, by level of course and by individual course.

Survey of Catholic Church Organisations and Theological Institutions 359 Table 8.8: The Participation of Women and Men in Undergraduate Theological Education in Australia by Institution and by Course (Figures are numbers of persons; not all institutions provide the same courses)

Cdof DipRel DipTheel DipPos DipSoc DOf DPos Institution Ministry Studs Dip ibeol Stds Man Just Stds Manistsy Stds B Thed B A#n BEd BA MF HF HF HF HF HF HF HF MF HF H F MF

Vianney College, Wagga Wagga# 10 0 Pius)fflSeminarBrisbane 1422 StPaul'sNationalSeminary,Sydney 6 0 6 3 CatholiclnstituteofSydney,Sydney 6236 CatholicTheologicalUnion,Sydney 01 1721 Yarra Theological Union, Melbourne 14 9 3 13 3 4 71103 Catholic meologicalCollege, Melbourne- 117116 United Faculty of Theology, Melbourne*- -1 3 63102 -21 2 0 11 15 12 19 St Seminary, Adelaide -7 Catholic Institute of Western -- Australia,Perth0 - - - -54 301 University of Notre Dame -- Australia, Fremantle -2 8 - -1 3 32 7 10 5 Australian Catholic University: Brisbane, - - - - Sydney, Canberra, Melbourne, Ballarat 113' 1739'- 18- 79 Note: # Students at Vianney College undertake a Bachelor of Sacred Theology. The Principal of the Jesuit Theological College (JTC) within the United Faculty of Theology (UFT), Revd Dr B Byrne Si, advised that JTC students are unable to be distinguished from UFT students in these statistics.- JTC reflected the UFT pattern of 62 percent female and 38 percent- male- students. 0 The BEd numbers for the WA Catholic Institute comprised 34 men and 135 women teachers upgrading to BEd and 20 men and 166 women doing an undergraduate BEd but taking- studies at the Catholic Institute. The Australian Catholic University Primary Teacher Education students all do a 7-unit (a unit requires a semester of study) comprising 4 units in Theology, 2 units in Religious Education and 1 unit in the Philosophy of Catholic Education. Table 8.8 shows the actual enrolments in each undergraduate program in which 50 percent or more comprises Theology or in which a major in Theology is studied. One obvious feature of Table 8.8 is the wide range of undergraduate courses currently available in the theological colleges and institutes and the Catholic universities. Set out below are the data in Table 8.8 clustered together into two broad categories, Bachelor degree enrolments and Diploma/Certificate enrolments, respectively.

Table 8.9: Numbers of Women and Men Enrolled in Bachelor Degree and Diploma/Certificate Courses in Theology Including Religious Education in Australia, June 1998.

Number of Number of Percenioge of Course men women women Bachelor of Theology 403 425 51.3 Bachelor of Ministry 12 19 61.3 Bachelor of Education: 467 2040 81.4 (Major in Theology including Religious Education studies) Bachelor of Arts: (Major in Theology) 28 84 75.0 Diploma/Certificate Courses 39 62 61.4 Total enrolments in undergraduate theology programs including religious education 949 2630 73.5

An obvious feature of Table 8.9 is that it shows some 3,579 persons were undertaking undergraduate studies in Theology including Religious Education in either the Catholic theologates or the Catholic universities in 1998. Almost 74 percent of these persons were women. The bulk of all these students, some 2,500 out of the 3,579, were undertaking Bachelor of Education (BEd) programs either as pre-service teaching students or as in-service teaching students. In these BEd programs students typically studied a major strand incorporating units in Theology, Religious Education and the Philosophy of Catholic Education. Of these BEd students some 2,150 were students at Australian Catholic University. The second largest group of undergraduate Theology students highlighted in Table 8.9 are those undertaking the degree Bachelor of Theology (BTheol) (n = 828). Unlike the BEd students, of whom over four-fifths are women, women are a slight majority of BTheol students (52%). A glance back to Table 8.8 shows that women BTheol students clearly outnumber men BTheol students at particular theologates, Yarra Theological Union, the United Faculty of Theology and on a vastly smaller scale Pius XII Seminary.

Survey of Catholic Church Organisations and Theological Institutions 361 Table 8.10 The Participation of Women and Men in Postgraduate Theological Education in Australia by Institution and by Course (Figures are numbers of persons; not all institutions provide the same courses)

Grad Cad Grad Cart Grad Dip Grad Dip Grad Dip Grad Dip Badi of MA in Master of MEd Doctor of Institution Thee! Stds RE Then! Ministry Thee! Stds Re! Ed Divinity N Thee! M Min Thea! Sids 17W Stds Re! Ed N P61 0 Thea! Ministry EdD PhD MFMFMFMFMFMFMFMFMFMFMFMFMFMFMFMFMF

Pius XII Seminary, Brisbane 13 27 6 6 14 9 6 1 Catholic Institute of Sydney,Sydney, 4 12- - 2 1 - 7 17 — Catholic Theological Union,Sydney 3 5 - - -2 5 4 3 19 16 — Yarra Theological Union,Melbourne — -10 - 10 - - 2 - 2 - 3 Catholic Theological College,Melbourne -—- - 1 - 1 —— I --- United Faculty of TheologyMelbourne — 71361———-1- 3 -- St Francis Xavier Seminary,Adelaide -5- 1 -- Catholic Institute of Western Australia, — Perth 6 5 University of Notre Dame Australia, — — Fremantle 8 11 17 3 1 --2 Australian Catholic University - 2 82811—- - ——-223409304—— —77— — —3053— —8412106 ———-23199- Table 8.10 displays the enrolments of men and women in postgraduate theological education in Australia in a wide range of courses offered by the Catholic theologates and the Catholic universities ranging from Graduate Certificate courses through to Doctor of Theology (DTheol), Doctor of Education (EdD) and Doctor of Philosophy (PhD) degrees. Table 8.11 below clusters together this wide range of program enrolments to highlight the patterns in the data. Importantly Religious Education programs are separated out.

Table 8.11: Numbers of Women and Men Enrolled in Postgraduate Courses in Theology Including Religious Education in Australia, June 1998

Number of Number of Percentoge of Course men women women Grad Certificate in Theology 9 25 73.5 Grad Cert Religious Education 28 114 80.3 Grad Diplomas in Theology and Ministry 53 84 61.3 Grad Dip Religious Education 119 314 72.5 Bachelor of Divinity 7 13 65.0 Master's degrees in Theology and Ministry 116 119 50.6 Master's degrees in Religious Education 91 29 58.6 Doctor of Theology 1 - 0 Doctor of Ministry 3 - 0 Doctor of Education 2 3 60.0 Doctor of Philosophy 21 9 30.0 Total enrolments in postgraduate theology programs including religious education 450 810 64.3

Table 8.11 holds several important findings. First, more than three-fifths of students undertaking postgraduate courses in Theology, including Religious Education, in Australia are women. However there are variations according to type and level of course. At the Graduate Certificate level, whether in Theology or Religious Education, women form the bulk of students. At the Graduate Diploma level this is much more likely in Religious Education (72.5%) than in Theology (61.3%). At the Master's level women are clearly the majority in Religious Education (58.6%) but men and women are equal in enrolments in Master's degrees in Theology. At the doctoral level men are clearly the majority of candidates. Taken together Tables 8.9 and 8.11 highlight an important interaction between occupation and the study of the theological disciplines at the undergraduate or postgraduate level. A preponderance of students at either level are women; a large proportion of these are school teachers or student teachers.

Survey of Catholic Church Organisations and Theological Institutions 363 Returning to Table 8.10 the place of Australian Catholic University, which commenced as a university on January 1, 1991 can be observed in the field of postgraduate theological and religious education. Of the 1260 persons engaged in such courses in June 1998, some 975 or 77 percent were enrolled at Australian Catholic University. Of this University's enrolments almost four-fifths are in Religious Education at Graduate Certificate, Graduate Diploma, Master's and Doctoral level.

8.3 Summary of Findings of Survey of Catholic Church Organisations and Theological Institutions

This Chapter has examined the participation of women in Catholic Church organisations in Australia in relation to their employment, particularly in the health care, education and welfare sectors, and to studies in theological education. Data provided by the employer organisations or their national agencies and by the Catholic providers of theological education allow important conclusions to be drawn. Overall, participation of women as employees or students of these Catholic organisations is high, but at the senior level for both branches, i.e. participation in leadership roles and in doctoral degree studies respectively, the percentage of women declines significantly. The data from employer organisations highlight the structures and processes in Catholic Church organisations needing change to improve women's participation, particularly in management—leadership roles, and the steps which have commenced to effect such change. The data from the Catholic theologates and universities highlight the relationship between theological study and the profession of teaching.

364 Woman and Man: One in Christ Jesus 9.1 Background to the Research Project The Research Project on "The Participation of Women in the Catholic Church in Australia" was the initiative of the Catholic Bishops of Australia. Issues relating to women in the Catholic Church had been raised with the Australian Bishops for some time. As a result, the ACBC requested that the BCJDP organise a Research Project on "The Participation of Women in the Catholic Church in Australia". The Research Project was conducted for the ACBC by the BCJDP, ACU and the ACLRI. In 1993, the BCJDP agreed to explore ways to respond to issues concerning women and the Catholic Church in Australia under the guidance of Bishops Brennan and Manning. On June 23, 1994, a working party comprising representatives of ACU, the Research Department of the ACBC and the BCJDP met to develop a detailed research proposal. On August 21, 1996 Cardinal Clancy, the President of the ACBC, launched the national study. The BCJDP subsequently asked the working party to take on the role of the RMG. In the apostolic letter, Ordinatia Sacerdotalis, released by the Vatican on May 30, 1994 immediately before the first meeting of the working party, Pope John Paul II declared that the Church did not have the authority to ordain women as priests and this teaching was to be "definitively held by all the Church's faithful". It is important to note that the publication of this Apostolic letter on "Ordination and Women" had much significance for the Project. The position of Pope John Paul II was very clear and it was the intention of the Research Project to be true to the Pope. The ordination of women was not the focus of the research. The question of the participation of women in the Church was seen as a broader issue. However, in any discussion open to all people on the participation of women in the Catholic

Overview of the Report 365 Church in Australia, it was inevitable that this issue would be raised by some who responded to the Project. During the conduct of the Research Project, there were several media releases which provided updates on its progress. Regular progress reports were provided to the BCJDP, personal briefings given to the Cardinal and Bishops associated with the BCJDP and the Central Commission, and a detailed presentation made to the Plenary Meeting of the ACBC on May 26, 1998. Such reports concerned the progress and processes of the Research Project, not the findings. The Report of the Research Project Woman and Man: One in Christ Jesus was given to the BCJDP on April 7, 1999, and to the Plenary Meeting of the ACBC on April 12, 1999.

9.2 Purpose of the Research Project The overall aim of the study was to gather data on the participation of women in the Catholic Church in Australia. In order to achieve this aim, the Research Project addressed four key questions: What are various ways in which women participate in the Catholic Church in Australia? What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation can be increased? Development and piloting of the key questions occurred over a period of fifteen months with women and men from a range of backgrounds. The four key questions were designed to give coherence to all aspects of the research. It was intended that the information obtained would provide a solid basis for:

theological reflection; pastoral planning; and dialogue with women and women's groups on particular issues. At the inaugural meeting of the working party, the following three points were made about the purpose of the Project. It was intended to provide a foundation for the Bishops' responses to the concerns of women rather than being the total response in itself. The study would be of interest to other Church agencies and Committees of the ACBC, for example the Committee on the Laity, the Committee on Doctrine and Morals, and the Committee on Family and Life. Its findings could also be of use to lay movements and local faith communities. The Letter of Pope John Paul II to Women, July 1995, has been a source of inspiration for the Research Project. The following section was cited frequently as part of information on the Research Project:

366 Woman and Man: One in Christ Jesus Women's dignity has often been unacknowledged and their prerogatives misrepresented; they have often been relegated to the margins of society and even reduced to servitude. This has prevented women from truly being themselves and it has resulted in a spiritual impoverishment of humanity. And if objective blame, especially in particular historical contexts, has belonged to not just afew members of the Church,for this lam truly sorry. May this regret be transformed, on the part of the whole Church, into a renewed commitment offidelity to the Gospel vision. . . . Yes, it is time to examine the past with courage, to assign responsibility where it is due in a review of the long history of humanity. (n. 3)

The nature of the Research Project as a data-gathering exercise was stressed by the ACBC. While findings and conclusions of the Project are provided, it was not part of the RMG's brief to provide recommendations, as the formulation and promulgation of recommendations remain the responsibility of the Bishops of Australia.

9.3 Methods of Investigation 9.3.1 Use of Both Quantitative and Qualitative Research Methods Over many months, the RMG discussed how best to carry out this investigation for the BCJDP. Chapter 1 of this Report details how the RMG worked through the issues which led to the choice of the following methods: contextual papers relating separately to: the history of women's participation in the Catholic Church in Australia, the role of Catholic women in the ecumenical movement; written submissions called for in various ways throughout the Australian community; public hearings at a large number of centres across all States and Territories to allow the Bishops to hear presentations and individuals and groups with different views to listen to each other; analysis of the data from the CCLS, especially from Questionnaire H relating to the participation of women in the Catholic Church in Australia; discussions with some fifty targeted groups whose voices had not been heard to a significant extent in other forms of data gathering; analysis of data concerning the four key questions provided by Catholic organisations in the health, social welfare and education sectors, theological institutions and other groups. The choice of methods to undertake such a complex investigation is essentially controversial. Why these methods? Why not others? The RMG decided that,

Overview of the Report 367 within budgetary constraints, the use of the above-listed multiple perspectives allowed maximum participation in the research and would provide the BCJDP with a wealth of data gathered from many thousands of people through a variety of methods. The methods utilised are those of the social sciences. As Ian Castles, formerly the Commonwealth Statistician, stated in a recent essay (July 1998) for the Academy of the Social Sciences in Australia, there is no "wide measure of agreement about the meaning of the word 'method' in this context" (p. 295). Indeed, in this same essay, Castles noted the divide in the social sciences between those who "make more and sophisticated use of statistics in drawing inferences from the results of surveys and experiments" and those "who reject entirely the use of statistics in their work" (p. 305).' The approach of the RMG was to use both quantitative and qualitative methods to shed light on the investigation's four key questions. In this inquiry, basic quantitative methods associated with the large-scale sample survey have been used. In relation to the written submissions, public hearings and targeted groups, more qualitative methods have also been employed to understand some thousands of people's views, expressed in their own words and contexts, about the four key questions focusing upon the participation of women in the Catholic Church in Australia. A brief description of each method is set out below, followed by a chart presenting an overview of the various research approaches. In summary, each research approach, with its own particular audience and research methodology, was seen to be essential and complementary.

9.3.2 Written Submissions The first of the main ways in which the community was invited to assist in the Research Project was through written submissions from individuals and groups. The call for written submissions was made at the launch of the Project on August 21, 1996. Responses were sought from women and men, young and old, those who are actively involved in Catholic Church structures and those who are not. An overwhelming response was received - more than 2,500 submissions from individuals and groups. Group submissions comprised approximately thirty percent of the submissions and often represented large group responses from parishes, Church organisations and other groups. A comprehensive framework to code the submissions was developed over a period of twelve months. Thirty-four coders were involved in coding the submissions on a voluntary basis. They included women (the' majority) and

11. Castles, 'The Methods of the Social Scientist', Academy of the Social Sciences in Australia, Challenges for the Social Sciences and Australia, vol. ii, Australian Government Publishing Service, Canberra, July 1998, pp. 295-306.

368 Woman and Man: One in Christ Jesus men, religious and lay professional people with a background in theology. Two tests revealed high levels of accuracy. The coding was completed by the end of June 1998. The coding frames were then processed by an experienced data processing company which used a process of data verification to ensure 100 percent accuracy in data entry. A database containing the codes from all submissions was then constructed. Additional comments which could not be accommodated by the coding frame were collated and used to complement the database. Coders identified 676 submissions as containing a range of material suitable for quotation or as being especially significant. These were analysed in conjunction with the results in the database and the additional comments. The main findings of the written submissions represent those which were identified in 200 or more submissions, that is eight percent or more of the submissions. In addition, particular or unique insights offered by only a few submissions and identified by coders as significant were also used to shed further light on these findings.

9.3.3 Catholic Church Life Survey The CCLS, a pastoral project of the ACBC, was conducted in November 1996. It was constructed so as to include a sample that would represent statistically urban and rural parishes from each of Australia's 28 territorial dioceses. The sample incorporated 281 parishes and resulted in about 102,000 people participating in the Survey. Every attender aged 15 years and over at all Masses in participating parishes on a particular Sunday was requested to complete a questionnaire. In most parishes, the Survey took place during the time normally reserved for the homily but in others it was completed before the beginning of Mass or at the end. Parishes found that most people needed about 20 minutes to complete the questionnaire. One component of the Survey was an additional multi-choice questionnaire commissioned by the RMG and containing a series of questions related to women's participation in the Church. The questionnaire was completed by approximately 4,500 attenders in Catholic parishes throughout Australia representing about 5 percent of attenders in each parish in the sample.

9.3.4 Public Hearings The third of the main ways in which the community was invited to assist in the Research Project was through a series of public hearings conducted between May 13 and July 24, 1997. Responses were sought from the same wide range of individuals and groups invited to make the written submissions. To accommodate the unprecedented number of requests from both Bishops (to host a hearing) and members of the public (to make a presentation), hearings

Overview of the Report 369 took place in 22 of Australia's territorial dioceses. In total, public hearings were held over 32 days in 23 centres throughout Australia with about 500 people making presentations at the hearings, either individually or in small groups. Given the overwhelming number of requests to make a presentation at the public hearings, a process was required to select presenters. So that each individual and group had an equal chance to present at the hearings, a ballot system was used in most of the capital cities. Those who were unable to present at a hearing as a result of not being selected in the ballot were invited to submit their intended presentations in writing. It was seen as important that the hearings should be authentic listening exercises, open to all people wishing to make their voices heard. For each hearing, panels, which included at least one Bishop, usually the local Ordinary, and one or more members of the RMG, were formed. On almost every occasion, at least half of the panel members were women. Each hearing was chaired by a woman appointed by the local Bishop. At the conclusion of each day of hearings, a synthesis of the hearing was prepared by the panel members including the Bishop. Written presentations from people who did not have the opportunity to present at hearings were included in a national synthesis. All points recorded in the synthesis of each hearing were incorporated into the findings of the public hearings.

9.3.5 Targeted Groups After the public hearings concluded in July 1997, the RMG identified a number of groups whose voices had not been heard to a significant extent in the research to that date. They were women in the Ukrainian Catholic Church; Aboriginal and Torres Strait Islander women; refugee women; women from non-English-speaking backgrounds and from migrant communities; solo mothers; women from lower socio-economic status groups; women with disabilities and their carers; young women; clergy and lay men. For some of these groups, techniques like written submissions and public hearings might have been too formal, intimidating or culturally inappropriate. As the RMG wished to hear the views of all sectors of the Church, it was decided to hold targeted group discussions to collect information on the experiences, perceptions, beliefs and opinions of these groups in relation to the key research questions. Information was gained from approximately fifty groups across Australia over a period of thirteen months.

9.3.6 Survey of Catholic Organisations and Catholic Theological Institutions At the time of the launch of the Research Project (August 1996), a survey on the participation of women in Catholic Church organisations was sent to national Church agencies to collect data about women in their sector. The national

370 Woman and Man: One in Christ Jesus agencies were asked to provide such data if they held it centrally or to seek the data from individual institutions under their umbrella. Data were particularly sought from the health, education and welfare sectors but also from other agencies. Information was elicited on the proportion of women involved in various roles and tasks, assistance and support offered to women to enable their participation, barriers to their participation, and ways to increase women's participation. Responses were received from 79 organisations. In both the written submissions and the public hearings, there were frequent references to the large number of women in Australia undertaking theological education. As a result, the RMG wished to provide comprehensive and accurate statistics about the number of women and men doing theological studies in Australian Catholic tertiary institutions. In April 1998, the RMG undertook a national survey of all Catholic institutions which provided undergraduate and/or postgraduate theological courses. Responses were received from all theological institutes offering courses in theology in Semester One 1998, including eight theological colleges, two Catholic universities and one other Catholic institute.

9.3.7 Use of Contextual Papers and Contextual Information To position the Research Project within a broader picture of society and the Church, the Report contains two contextual papers and, in an appendix, an overview of the role of women in contemporary Australian society. The first contextual paper concerns the history of women's participation in the Catholic Church in Australia, especially since the Second World War. The second paper places the research in the ecumenical context by considering the wider participation of women in the Christian churches. In Appendix 20, the role of women in Australian society is presented through extracts from recent editions of Australian Social Trends.

9.3.8 Overview of the five research approaches Table 9.1 An overview of the five research approaches is set out below.

Approadi Date Audience Response Written Submissions August-December Women and men Over 2,500 1996 who are actively submissions from involved in Catholic individuals and Church structures groups and those who are Group not submissions made up 30% of responses

Overview of the Report 371 Approadi Date Audience Respome Catholic Church Life November 1996 National survey of 4,500 Church Survey Church attenders attenders from aged 15 years and each of Australia's over 28 territorial Dioceses

Public Hearings May—July 1997 Women and men Hearings took place who are actively in 22 of Australia's involved in Catholic territorial Dioceses Church structures over 32 days in and those who are 23 centres with not about 500 people making presentations, either individually or in small groups Written presentations from people unable to present at hearings were included

Targeted Groups October 1997— Aboriginal and Reports from November 1998 Torres Strait Islander approximately women 50 groups Clergy Women with disabilities and their carers Lay men Women from lower socio-economic status groups Women from NESB and migrant backgrounds Refugee women Solo mothers Women in the Ukrainian Catholic Church Young women

372 Woman and Man: One in Christ Jesus Approadi Dote Audioae Response Survey of Catholic August - December Catholic Church Responses received Organisations and 1996 (Catholic organisations from 79 Church Theological organisations) Catholic theological organisations Institutions April 1998 institutions which Responses from (theological provide theological all institutions institutions) courses offering theological courses

9.4 Summary of Findings

9.4.1 Overwhelming Response to the Research Project Highlights its Crucial and Controversial Nature The response throughout Australia to the requests for written submissions and presentations at public hearings was overwhelming and represented a significantly greater response than to similar consultations conducted both within the Australian Catholic Church and in the broader society. This outstanding response is, in itself, a major finding indicating that the issue of the participation of women in the Catholic Church in Australia is crucial and controversial.

9.4.2 Wide Spectrum of Views and Emotions In summary, it must first be recognised that a wide spectrum of views and emotions was identified in the research, from varying levels of satisfaction with the current participation of women, to varying levels of dissatisfaction arising from perceptions that equality of role, status and opportunities for service is denied to women by the Catholic Church in Australia. In many aspects of the research, there was a polarisation of views: there were those wishing to maintain the current participation of women in the Church or even return to the position of the pre-Vatican II Church, and those seeking an expanded role for women. A great diversity of views about the nature of the Church was also evident. Different models and visions of Church were presented either explicitly or implicitly. It is clear that Catholic women in Australia are not a homogeneous group but are, in fact, extremely diverse with regard to education (including theological education), age, social and economic situation, ethnic background, religious tradition (even as Catholics), life experiences, and sexual and marital status.

Overview of the Report 373 A major finding of the Research Project is the pronounced contrast, summarised below in sections 9.4.3 and 9.4.4, between the views and feelings of the Church attenders who responded to the CCLS and participants in the written submissions, public hearings and targeted groups. In reflecting on this difference, it is important to recall the different audiences addressed by the various research approaches, as outlined above. However, it should also be noted that the different audiences are not mutually exclusive groups. For example, the involvement of many Church attenders was evident in the written submissions, public hearings and targeted groups where many individuals and groups (often representing parishes) spoke of their Mass attendance.

9.4.3 Feelings of Belonging Expressed by Respondents to the CCLS An overview of the profile of respondents to the CCLS reveals that: they have a considerably older profile than the Catholic population in general - the median age of Church attenders aged 15 and over at the time of the survey was 52 years; the median age of Catholics of the same age range in the 1996 Census was 38 years; nine-tenths of them attend Mass every week or more often; women outnumber men in the ratio of about three to two; in most forms of participation in Church life, women are more likely to be involved than men; more than half of Church attenders are not involved in any regular way in other parish activities; young people and separated and divorced people are under-represented; those aged 15-39 are less likely than respondents aged 40 or more to participate in parish groups, to feel a sense of belonging to their parish, to agree that the parish is meeting their spiritual needs, and to accept without difficulty the authority of the Church to teach on matter of faith or morals.

The majority of respondents to the CCLS reported that: they felt a strong sense of belonging to their parish; their spiritual needs were being adequately met in the parish; they had never felt unwelcome in the Church in recent years; those who accepted responsibility in the parish were given sufficient assistance to complete the task; they experienced or observed no barrier to women's participation; the two best ways to increase women's participation were through prayer and increasing women's involvement in decision-making and Church administration.

374 Woman and Man: One in Christ Jesus 9.4.4 Feelings of Pain and Alienation Expressed by Participants in the Written Submissions, Public Hearings and Targeted Groups The dominant feeling of participants in the written submissions, public hearings and targeted groups was one of pain and alienation. A dichotomous relationship with the Church was experienced by both individuals and groups characterised by such feelings as love and comniitment yet anguish and alienation. Pain, alienation and often anger resulted from a strong sense of women's marginalisation, struggle, disenfranchisement, powerlessness, irrelevance and a lack of acknowledgment within the Church. The frustration yet persistence of both women and men in trying to stay in the Church despite their dissatisfaction with the Church's treatment of women was evident. The frankness and sadness of those who had left the practice of the faith and of those who have considered "unbecoming" a Catholic as a result of the Church's treatment of women were obvious. It was clear that many people have hope but in many cases it is faint. There was a heightened sense of frustration at the blockage of the much-needed gifts of women from service to the Church. The sense of alienation and anguish resulting from the issues concerning women and the Church was shown by all categories of individuals and groups such as the young and elderly, women and men, laity and religious, and was not characteristic of any particular group. It was reported that many of the Australian Catholic women involved in the ecumenical movement, both within Australia and internationally, experience quite acute frustration and anger with the Catholic Church today. Unlike their counterparts in other Christian churches where all roles of ministry and witness are now available to women, they feel consistently debarred from participating in any significant decision-making, leadership or consultative roles within their own Church. For them, the Catholic Church, in stark contrast to most other Christian churches in Australia today, continues to pursue a policy of gender discrimination and inequality. This situation they both lament and deplore.

9.4.5 Concern over the Loss of the Young Seen as a Matter of Urgency The ongoing decline in Church involvement in Australia, especially by the young, was a source of much anguish and pain. A sense of urgency marked many of the calls for change regarding the participation of women - the need to act now, especially to bring the message of Jesus Christ to the young women (and men) who feel that the Church is out of touch with contemporary life.

9.4.6 Need for Action to Flow from Research Project There were many expressions of gratitude to the Australian Bishops for the Research Project. It was seen as a sign of hope and a gesture of goodwill towards women in the Australian Church. However, there was also an

Overview of the Report 375 accompanying concern about action flowing from the Project. The comment was frequently made that if there is no follow-up action from the Project by the Bishops, it would have been better if there had been no inquiry.

9.5 Various Ways in Which Women Participate in the Catholic Church in Australia

9.5.1 Women Seen as Integral and Central to the Life of the Church That women are integral and central to the very nature and life of the Church was highlighted in all aspects of the research. Women and men were seen as equal in Baptism together forming the "Body of Christ". An understanding of the Church as "the People of God" involving "a Discipleship of Equals" was stressed. It was considered that the future of the Church and the participation of women were closely linked.

9.5.2 Women's Contribution since the Earliest Days of the Australian Catholic Church Since the earliest days of the Catholic Church in Australia, it was found that women have made an immense contribution to the life of the Church, whether as religious sisters, as mothers of families or as dedicated single people. Their incalculable contribution was characterised by the enormous energy and love that women have put into promoting the life of the Church in Australia in increasingly varied ways. The figure of Blessed Mary MacKillop was seen as a symbol of this contribution. Two obvious features of the history of women's participation in the Catholic Church in Australia were the ongoing involvement of women in the mission of the Church beyond the home, and the desire of women to be accepted as fully- functioning adults, seriously included in the decision-making processes of the Church.

9.5.3 Women Greatly Outnumber Men in the Vast Majority of Forms of Participation in the Church Women were described by all sectors as "the backbone of the local Church". It was strongly emphasised that it is the women who keep the Church going, especially in rural areas.

9.5.4 Limitations to the Ways in Which Women Participate in the Catholic Church in Australia Those who described various ways in which women participate in the Catholic Church in Australia emphasised frequently the limitations to women's participation imposed by the hierarchy. The fundamental issue was not the

376 Woman and Man: One in Christ Jesus various ways in which women do participate but rather the significant ways in which women are debarred from participation. It was stressed that there was significant participation at all levels except in ordained ministry and decision-making roles. Many characterised the roles of women as serving and supporting, nurturing and assisting roles rather than decision-making and leadership roles. Young women, in particular, highlighted the perception of the role of women in the Church as marginal, limited and voluntary. It was considered that there was manifold participation of women but lack of recognition within the Church. The need for recognition, affirmation and celebration of women's contributions to the Church was highlighted in the written submissions, public hearings and targeted groups.

9.5.5 Major Contribution of Women through a Great Diversity of Roles and Tasks Women's participation in the Catholic Church in Australia was presented as diverse and myriad. Much attention was given to describing the great diversity of roles and tasks which women undertake in the Australian Church, mostly on a voluntary basis.

9.5.6 Women's Visible Participation in the Liturgy since Vatican II A major way in which women currently participate in the Church is through liturgical preparation and involvement, especially as special ministers of the Eucharist and as readers. Women's visible participation in the liturgy since Vatican II was seen as most significant. However, it was frequently noted that practices concerning the role of women in the liturgy vary considerably from parish to parish, depending on the attitude of the parish priest. For the women in the Ukrainian Church, their exclusion from the liturgy of the Church was seen as their greatest barrier and concern.

9.5.7 Women's Participation in the Parish In addition to women's involvement in the liturgy,another major form of participation involved community service, social welfare and social justice activities and other voluntary caring roles in the parish. Women's participation as members of parish councils was highlighted.

9.5.8 Women's Participation in the Home Motherhood and family roles were seen as central and given much emphasis. As mothers, Catholic women participate at the heart of the Church, in the "domestic Church". Through their daily work as mothers, in raising a family, in imparting values, and in educating children in the faith in the home setting, women were seen as participating explicitly in the Church. The importance of

Overview of the Report 377 motherhood and family for both the Church and society was emphasised. In contrast to the prominence given to motherhood, the married woman in her role as wife received much less attention.

9.5.9 Increasing Participation of Women in the Wider Church It was noted that, today, women participate at various levels of the Church at parish level, diocesan level, and at national and international levels through women's groups. Women are also assuming greater responsibility and diversity of roles. Women's leadership roles in education, health care and social services were identified. The catechetical and educational roles of women were highlighted. Prominence was also given to women's participation in the Catholic Women's League, especially in relation to wider Church and Catholic organisations.

9.5.10 Predominance of Women among Students of Theology The large number of theologically educated women in the contemporary Catholic Church in Australia was frequently referred to and seen as a great but often untapped resource. It was noted that most women undertake theological education at their own expense and in their own time. In a national survey of Catholic institutions which provide theological courses, women comprised almost 74 percent of persons undertaking undergraduate studies in theology and almost 64 percent of students undertaking postgraduate theological courses. The data from Catholic institutions and universities also highlighted the relationship between theological study and the teaching profession.

9.5.11 Women as Members of Religious Congregations The witness of women as members of Religious Congregations was valued. The varied participation of religious sisters in the contemporary Church was stressed. Particular mention was made of their leadership roles in education, health care and social welfare, and their ongoing contribution to rural and outback regions of Australia.

9.5.12 Witness of Caring Women The contribution to the Church of particular women through their very presence was noted, especially through the witness of the disabled and their carers and the strength and determination of solo mothers. Women's participation in the Church through the care of others was noted especially by women from lower socio-economic backgrounds, disabled women and Aboriginal women.

378 Woman and Man: One in Christ Jesus 9.5.13 Ecumenical Dimension of Women's Contribution The ecumenical dimension of women's contribution to the Catholic Church was highlighted. Many Australian Roman Catholic women currently participate in myriad diverse ways in the official ecumenical church structures and projects, both within Australia and internationally. In a broader context, it was found that women from all Christian churches have contributed significantly to the development of the modern ecumenical movement since its inception.

9.6 Assistance and Support Currently Offered to Women to Participate in the Church 9.6.1 Satisfaction with Assistance and Encouragement by Respondents to CCLS Data derived from the CCLS revealed that both women and men had received sufficient practical assistance and encouragement when they had accepted responsibility for doing something in the parish or the wider Church. However, it should be noted that just over half the respondents said that they had not accepted any such responsibility. Almost three-quarters of the respondents who had accepted such a responsibility reported that they had received all the practical assistance and encouragement they needed, with one-third of the remainder saying they experienced a lack of support from the people but not from the leaders. The satisfaction with the level of assistance and support by respondents to the CCLS stands in contrast to the respondents from the written submissions, public hearings and targeted groups which stated that little assistance and support were offered to women to participate in the Church.

9.6.2 Little Assistance and Support from the Church Identified by Respondents to the Written Submissions, Public Hearings and Targeted Groups Responses to the written submissions, public hearings and targeted groups revealed that only a small minority were satisfied that there was sufficient assistance and support for women to participate in the Church. It was considered that little support was offered structurally, with only occasional financial support from parishes and individual priests. Greater assistance and support were requested to enable women to participate more fully and equally in the life of the Church.

9.6.3 Assistance and Support from Theological Education and Faith Formation All aspects of the research identified that the highest level of assistance and support came from access to theological education and other forms of adult faith formation, especially training for catechetical work and pastoral ministry

Overview of the Report 379 programs. However, it was frequently added that this was usually undertaken at the women's own expense. It was considered that access to theological education helps women to participate in the life of the Church.

9.6.4 Lack of Assistance for Participation in Decision-making and Leadership Roles There was agreement across all aspects of the research that the lowest levels of assistance and support received concerned participation in decision-making, leadership roles and social action and social justice activities. It was frequently mentioned that women only received encouragement, assistance and support to undertake ancillary and support roles. Young women, in particular, felt that women were not encouraged to make a contribution beyond safe "household" tasks and that channels were not open to facilitate participation. Ukrainian women noted that support was offered when women were seen to be "doing the right thing". The clergy acknowledged significant limitations as "the glass ceiling is pretty low". It was noted also that the Catholic Church was not as supportive as other Christian Churches.

9.6.5 Greatest Source of Assistance Received from Other Women Where assistance and support were received, the greatest source came from other women, including support from women religious and women's groups. The clergy were also named as a source of support with special reference to the parish priest. It was noted that some priests and Bishops were supportive and encouraging although this support varied depending on the priest, parish or diocese. Where encouragement was given, it was principally in the form of assistance for women to participate in parish lay ministries.

9.6.6 Assistance and Support for Women in Catholic Organisations The synthesis of the data from Catholic organisations showed that certain common measures of assistance and support were available for women across these organisations, including part-time work, job-sharing, flexible work hours and in-house training programs and seminars. However, many organisations offered additional assistance and support for women such as affirmative action, career planning and mentoring programs for women.

9.6.7 Assistance and Support from Role Models: The Centrality of Jesus In the public hearings, it was stressed that role models offered particular assistance and support. Mary and, less frequently, saints and other people were seen as important role models. However, there was some criticism of faulty Mariology and some forms of Marian devotion. The central role of Jesus and the example of Jesus'

380 Woman and Man: One in Christ Jesus relationship with women were also seen as critically important and cited as a source of hope and inspiration. Jesus' liberating attitude to women was emphasised.

9.7 Barriers to Women's Participation in the Church 9.7.1 Great Majority of Respondents to CCLS Did Not Experience Barriers to Participation Results from the CCLS indicated that the great majority of Mass attenders do not feel unwelcome in the parish and do not experience barriers preventing them from participating in the Church in the ways they wish. However, certain Church teachings or policies are perceived by some women and men as inhibiting participation, especially when it comes to having a greater say in making decisions. These perceptions were stronger among frequent Mass attenders than they were among less frequent attenders, and were particularly strong among those who are currently divorced. Although the majority of respondents have not experienced a barrier preventing them from taking on leadership roles in the Church and have not known a woman who has experienced a barrier to her participation, a substantial minority (25%) of female respondents and almost as large a proportion of male respondents (23%) have observed such a barrier. The barriers most likely to be experienced arise from the exercise of authority in the Church, Church practices that favour men for certain positions, and opposition or lack of support from priests.

9.7.2 Barriers to Women's Participation a Major Focus for Respondents to the Written Submissions, Public Hearings and Targeted Groups The question concerning barriers to women's participation drew the greatest response from participants in the written submissions, public hearings, and targeted groups. Only a small minority of responses supported current forms of participation and believed that there were no barriers to the participation of women in the Church. This strong response stands in contrast to the results of the CCLS where the great majority of Mass attenders did not feel unwelcome in the parish and did not experience barriers preventing them from participating in the Church in the ways they wanted. A short discussion of the major barriers to women's participation is presented below, along with a list of other frequently-mentioned barriers.

9.7.3 Patriarchal and Hierarchical Nature of the Church Seen as the Fundamental Barrier to Women's Participation The fundamental barrier concerned patriarchal attitudes and traditions, which were seen to be inconsistent with the person and message of Jesus Christ, and

Overview of the Report 381 which failed to take into account developments in the social sciences and changes in the role of women in the wider society. It was felt that such attitudes had been reinforced by Pope John Paul H and the Vatican bureaucracy in recent times to the detriment of the teachings and spirit of the Second Vatican Council. The structures of the Church were experienced as male-dominated, hierarchical and authoritarian. Authoritarian attitudes and the misuse of power and position were seen as serious barriers to women's participation. A fixation on rules and regulations, a rigid and unbending manner, and a lack of compassion and openness to dialogue were frequently-cited characteristics of a Church in need of renewal. The negative attitude towards women on the part of some of the c1ergy, especially parish priests, was also experienced as a significant obstacle.

9.7.4 Discrimination in the Church on the Basis of Gender The failure of the Church to grant equal roles and status to women was experienced as a most significant barrier. The lack of gender equality and the exclusion of women from some areas of the Church's ministry and governance, sometimes described in terms of the "sin of sexism", were a source of alienation for both women and men. Many areas of Church life, whether in teachings or actual practice, were seen to exclude women's views, experiences and involvement either directly or indirectly. The issue of gender equality was raised in terms of both theology and justice. Fundamental issues concerning the theology of personhood and the theology of sexuality were seen to underpin the Church's position on the role and status of women. It was felt that basic theological principles, such as the true and equal dignity of all men and women, made in God's image and likeness, and the goodness of sexuality, receive inconsistent treatment in the teaching and practice of the Church. For many people in the Church, the exclusion of women from leadership and decision-making roles meant that women were treated as second-class citizens. Within Catholic organisations in Australia, a lack of mentonng for women and a lack of affirmative action policies were identified as barriers. Further, it was considered that the Church was not reflecting sound advances in society. This gap between the ecclesiastical and secular worlds was experienced as a scandal, as it was felt that the Church should be leading the way in the recognition and promotion of the true equality of all people. The absence of young women in the Church was evidence of a disparity between the attitudes of society and Church towards women.

9.7.5 Exclusion from Decision-Making and Leadership The exclusion of women from the decision-making processes of the Church was seen as a most significant barrier to full participation of women and a

382 Woman and Man: One in Christ Jesus serious impediment to sound decision-making in the Church. Decision- making and leadership were generally seen as being concentrated in the hands of the clergy and Bishops, who are all male and celibate, in a hierarchical leadership model. This situation effectively excluded all women and married people from most decision-making in the Church. It was strongly felt that women were excluded from decision-making even concerning issues which directly affected them, especially moral teachings on issues such as sexuality, contraception, marriage, divorce and abortion. Because of the gender barriers to leadership, the Church was thought to be deprived of both the views and approaches of women. Even where women are present in such roles, the processes were still seen to be male-oriented. Further, it was felt that current leadership in the Church was not exercised in a collaborative or accountable manner. Not only were there few opportunities for input but there was also no forum for appeal against decisions. Overall findings of the survey of Catholic organisations and theological institutions revealed that the participation of women as employees or students of these Catholic organisations is high, but at the senior level for both branches, that is, participation in leadership roles and in doctoral degree studies respectively, the percentage of women declines significantly. A cultural view was perceived that some positions, especially senior positions, must be held by men. The data from employer organisations highlight the structures and processes in Catholic Church organisations needing change to improve women's participation, particularly in management—leadership roles.

9.7.6 Exclusion of Women from Priestly Ordination The exclusion of women from ordination and from other crucial ministry roles such as the permanent diaconate was experienced as a major obstacle to the full participation of women. The exclusion of women from the priesthood was seen as a denial of women's right by Baptism to full participation in the Church, as well as a denial of their gifts and talents in the service of Christ and the Church at a time of great need. For many, the nature of ministry was viewed as the broader and more fundamental issue which needed to be addressed. It was stressed that what was important was the centrality of the Eucharist rather than an exclusively male priesthood. In various aspects of the research, it was noted that respondents were reticent to speak about the. ordination of women, believing it to be "off limits" for the Project. Others took the pragmatic view that change was unlikely and therefore it would be more constructive and effective in the short term to turn one's attention to other issues and strategies. The ban on the discussion of the ordination of women was seen as a barrier and a matter of justice in the Church. There was much agreement,

Overview of the Report 383 even among people who took differing positions, that the issue of women's ordination be discussed. While views differed on the question of whether women should be ordained, there was support for an open discussion of the issue.

9.7.7 The Question of the Ordination of Women Has Not Been Received by the Faithful as Expressive of their Catholic Belief The findings of the research from the written submissions, public hearings and targeted groups indicated that the question of the ordination of women has not been resolved in that it had not been received by the faithful of the Church as expressive of their Catholic belief. This finding is supported by the results of the CCLS concerning respondents' acceptance of the Church's teaching on the ordination of women. Only 42 percent of Church attenders accepted the teaching with no difficulty. A particular characteristic of the response to the question on the ordination of women was the high number of respondents (27 percent) who stated that they do not accept the teaching that women cannot be ordained priests. Younger adults were most likely to reject the teaching on the ordination of women (34 percent of women and 28 percent of men aged 15 to 39) and these figures are only marginally higher than for women and men in their 40s and 50s. What is particularly noticeable is the quite high proportion of older respondents aged 60 or more who also reject this teaching - 20 percent of women and 23 percent of men. This contrasts sharply with the fact that only 3 percent of this age group do not accept the Church's teaching authority in general.

9.7.8 A Range of Other Barriers A range of other barriers was identified including: compulsory celibacy of priests; the Church teaching and practice in relation to sexuality, marriage and the family; traditional teaching on artificial contraception; discrimination against the divorced and remarried; lack of role models, especially for young women; lack of relevance of the Church to young people; failure to identify the changing role of women in society as a "sign of the times"; inability of the official Church to listen to women's voices; sacramental limitations of women chaplains; women's contribution being undervalued;

384 Woman and Man: One in Christ Jesus lack of recognition of women's experience and spirituality; lack of education of clergy about women; the tradition of social, professional and religious inferiority concerning women; systems and structures of the Church not being in touch with the contemporary needs and experience of people; entrenched ideas which are resistant to change; sexual scandals within the Church; the Church's traditional teachings concerning women; decision-making reserved to clerics; the clergy's fear of women's participation; few opportunities to participate in leadership of the Church; lack of inclusive religious imagery and language; lack of inclusive social language; family responsibilities; lack of value placed on motherhood and family roles by society and Church; the current attitude of the superiority of men in our society; lack of adequate consultation and communication; failure of the Church to embrace diversity; lack of understanding of Aboriginal peoples and their culture; failure to integrate Aboriginal and Christian spirituality; lesbian members of the Church being ignored; lack of educational opportunities; lack of Catholic ethos and teaching in some Catholic schools; limitations and inequality in professional service and employment of women in the Church; worldly influences, involving secular pressures, consumerism and the secular culture; women themselves, especially those intolerant of change; radical feminism; lack of acceptance and support for solo parent families; significant concerns about the nature and process of annulment; difficulties of rural communities involving isolation and lack of information; lack of facilities and support for families with young children and for the disabled; lack of understanding and assistance given to people with disabilities and their carers; lack of true and full Catholic teaching and practice; lack of transport and child-minding facilities for women from lower socio- economic backgrounds; ignorance of some Australians and Catholics about the Ukrainian Church.

Overview of the Report 385 9.8 Ways in Which Women's Participation in the Church Can Be Increased 9.8.1 Greater Participation Sought for Women in the Catholic Church in Australia More than half of the attenders who completed Questionnaire H in the CCLS responded to the invitation to say what they thought were the two most important ways of increasing women's participation in the Church. They indicated that the most important ways of promoting women's participation are prayer, increasing involvement in decision-making and Church administration, reforming beliefs and practices that do not promote equality, appointing women as spokespersons for the Church and creating opportunities for theologically qualified women to make a greater contribution to the Church. All of these were seen as more important than making greater use of inclusive language. Given that the Survey was conducted after the publication of the apostolic letter, Ordinatio Sacerdotalis, as outlined in Chapter 1 of this Report, it should be noted that a list of nine suggestions to increase women's participation did not include "Ordaining women as priests". It was not included as the list contained only those means of promoting women's ordination that could be acted upon. However, reference to beliefs of the Church was included in the suggestion "Reforming beliefs and practices in the Church that do not promote equality". The overwhelming response of the written submissions, public hearings and targeted groups sought greater participation for women in the Church, in particular through the involvement of women in decision-making at all levels of the Church; an examination of the nature of ministry and of the ordination of women; reform of Church structures and practices to remove gender inequalities; establishment of a balance of men and women on all Church advisory groups; promotion of opportunities for women to participate in the leadership of the Church; and the full utilisation of women's talents in the service of the Church.

9.8.2 Importance of Prayer in the Promotion of Women's Participation When asked to nominate the best way to increase women's participation, by far the most popular choice of respondents to the CCLS was "Prayer". This contrasts with the responses received in the other research approaches where prayer was not identified as a suggestion in its own right. In both the written submissions and the public hearings, prayer was noted to precede, accompany and/or follow specific suggestions for action. A short discussion of the major ways which were proposed to increase women's participation in the Church is presented below, along with a list of other frequently-mentioned suggestions.

386 Woman and Man: One in Christ Jesus 9.8.3 Increasing Women's Involvement in Decision-making at All Levels The request to increase women's involvement in decision-making at all levels was by far the most frequently-made suggestion. Involvement in decision- making was often linked with a call for women's participation in leadership. It was felt that decision-making and leadership should be inclusive of both women and men, clergy and laity, and should be undertaken in partnership at all levels. The need for women to be involved in decision-making and policy formation, particularly on issues which affect women, such as sexuality, contraception and marriage, was emphasised. An urgent need was identified for informed discussion and broader consultation on issues to arrive at decisions. At diocesan and parish level, it was frequently recommended that a task force of lay men, women and clergy be convened to develop collaborative decision-making processes to be implemented at parish, diocesan and agency levels and to identify key occasions when such processes should be used.

9.8.4 Call for a Re-examination of the Nature of Ministry A major finding concerned the identification of an urgent need to acknowledge that the ordination of women was an issue. This was proposed by all sectors of the Church - those in favour of the ordination of women and those who were either unsure or opposed to women's ordination. With the exception of the findings of the CCLS explained above, the request to permit women to be ordained priests was a constant theme in the written submissions, public hearings and targeted groups. Proposals related to this issue were most frequent in the written submissions which ensured the greatest degree of confidentiality of authorship. There were frequent calls for a renewed priesthood that would be inclusive of men and women, married and celibate. Revision of the Code of Canon Law, especially Canon 274 regarding ordination, was requested. It was proposed that the issue of the ordination of women be explored in the broader context of an examination of the nature of ministry and that the question of women's ordination remain open for discussion and further discernment. The proposed outcome would be the exploration of new possibilities of ministry for both women and men. Further, it was suggested that the Bishops of Australia raise these issues in Rome. There were many suggestions concerning a re-examination of compulsory celibacy and the priesthood. It was felt that women and the entire Church would benefit greatly from the inclusion of married clergy. The positive experience of the inclusion of married priests in the Eastern Rite was noted. In addition, it was proposed that the Church explore the expansion of the deacon's role to include women as deacons and also explore the possibility of

Overview of the Report 387 women acolytes. An examination of particular ministries of many women in pastoral care, such as hospital chaplaincy, was seen as a matter of urgency. It was strongly recommended that women working in chaplaincy should be able to anoint the sick and the dying. There were strong and heartfelt requests for the training and authorisation of both Aboriginal women and men for leadership and ministry. It was felt that there are people prepared to be trained and that there is support from their communities. There were many requests for funds to train Aboriginal people to minister to their own people. Having Aboriginal married clergy was seen as consistent with their culture, important and it would bring women forward as "men and women are always there doing things together".

9.8.5 Reforming Beliefs and Associated Practices That Do Not Promote Equality of Men and Women The need to reform beliefs and associated practices that do not promote equality was recommended in all aspects of the research. It was proposed that the Church's teachings about non-discrimination need to be applied to its own affairs. The Church must refer back to Jesus and his way of relating to women and men in the Scriptures. Attitudes towards women, for example categorising them as saints or harlots, need to be addressed. In the wider Church, there was a need to read the "signs of the times" in relation to the changing role of women, to discern the will of God and to be attentive to the movement of the Spirit. A need to reform Church structures to remove gender inequalities and establish a balance of men and women on all Church advisory groups was emphasised. While it was acknowledged that entrenched attitudes and structures take time to change, it was felt that the Church could act positively by increasing female representation at all levels, in pastoral, ministerial and administrative areas.

9.8.6 Promoting Gender Equality and Opportunities The importance of the promotion of gender equality and equal opportunities, both within the wider society and in the Church, was stressed. It was felt that a policy of non-discrimination between men and women in the Church leadership would represent "no more than catching up with what is recognised, and indeed lawful, in other fields of human endeavour". Much attention was given to the need for affirmative action and the development of policy and programs. It was suggested that an affirmative action plan is needed in the Church and that women should be more visible at all levels of the Church. Public gestures of equality are needed. It was requested that women play a role on marriage tribunals and Bishops' committees, and be present at the Bishops Conference's Plenary meetings.

388 Woman and Man: One in Christ Jesus There was overwhelming agreement by all sectors of the Church that there should be no unjust discrimination in the Church on the basis of gender as both man and woman were created "in the image of God". Every effort must be made to abolish discrimination in a genuine attempt to break down barriers to women's participation. It was proposed that the major way in which the Church can increase the participation of women is by taking to heart the words of Paul in Galatians 3:28: "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for you are all one in Christ Jesus".

9.8.7 Promoting Opportunities for Women to Participate in Leadership in the Church In conjunction with suggestions to foster the equality of women, it was further proposed that opportunities be provided for women with suitable qualifications and backgrounds to assume positions of leadership at all levels. It was recommended that a range of educational and training opportunities be provided so that leadership positions can be taken up by an informed laity. There is a need to see women as well as men as Church spokespersons. It was stressed that women should be quoted along with men and seen in the official party at Church functions.

9.8.8 Fostering Women's Participation in Management—Leadership Roles in Catholic Organisations Results of the survey of Catholic organisations indicated the following five commonly identified means to remove barriers and to increase women's participation in Catholic Church organisations: deliberate active recruitment of competent women to the executive, decision-making level in Catholic organisations. These women, acting as mentors, will give confidence to other women to apply for such senior positions; deliberate encouragement of women to display leadership skills and abilities by giving them opportunities to do so and responsibilities within the organisation to prepare them for promotion; involvement of women in planning, formulating and delivering organisational policies and programs; job redesign to help women to cope with the responsibilities of both careers and families; and fundamentally changing the culture of Catholic organisations to facilitate the participation and collaboration of men and women, clerics and laity, in the Church's mission.

Ovewiew of the Report 389 9.8.9 Allowing Women's Talents to Be Fully Utilised It was recommended that women's talents and gifts be utilised more fully in the service of the Church. With a more mature understanding of sexuality, women's wisdom and experience would benefit the whole Church. Acknowledgment and affirmation of the diversity of women's experience and strengths, which could be offered to the Church and wider community, were sought. It was frequently noted that the large number of women graduates in theology represents a valuable and untapped resource for the Church. It was recommended that possibilities for placing the education, gifts and faith of such women at the service of the Church be investigated.

9.8.10 Other Ways to Increase Women's Participation in the Church Other major ways to increase women's participation in the Church included suggestions to: provide access for women to pastoral, religious and/or theological education; encourage women to have a voice in the Church; educate women and men in the vision of shared leadership; recognise women's great contribution to the Church; use inclusive religious imagery and language; use inclusive social language; allow women to preach; foster respect for women's unique contribution to the Church; increase women's involvement in the parish; set up communications processes within the Church with broad consultation; address Church teachings associated with sexuality and marriage including the exclusion of many people from full participation in the Church on grounds related to sexuality and marriage; promote continuing education of the clergy; develop processes for dealing with sexual abuse; value diversity, including the diversity of women, in the Australian Church; provide lay female role models in the Church, especially for the young; develop more collaborative ministries, especially through the establishment of diocesan pastoral councils; provide greater support for marriage and the family; revise the teaching and preaching on birth control; bridge the gulf between feminism and the Church's position; foster the active involvement of young people, especially young women; recognise and promote women's spirituality; address unjust remuneration and employment conditions for women in the Church;

390 Woman and Man: One in Christ Jesus recognise and promote racial equality for ATSI peoples; integrate Aboriginal culture and Church celebrations; foster greater sensitivity, education and dialogue concerning lesbian women and the Catholic Church; publish the results of the Research Project; ensure that the Research Project is followed by action.

9.9 Conclusions The Research Project has produced a wealth of data on the participation of women in the Catholic Church in Australia through a variety of research methodologies. The investigation has highlighted: a wide spectrum of views and emotions experienced as a result of the Church's stance on the role of women; the diverse and myriad contribution of women to the life of the Australian Church where women outhumber men in all forms of participation except in the ordained ministry, leadership and decision-making; varied perceptions concerning assistance and support currently offered to women to participate in the Church, but overall agreement about the lack of assistance for participation in decision-making and leadership roles; where barriers were identified, they related to Church structures and practices including the process of decision-making, the exercise of authority in the Church, practices and beliefs that favour men for certain positions, and opposition or lack of support from priests; that women's participation be increased through prayer; involvement in decision-making at all levels; acknowledgment that the ordination of women is an issue; examination of possibilities concerning a renewed priesthood inclusive of men and women, married and celibate; reform of beliefs and associated practices that do not promote equality of men and women; promotion of opportunities for women to participate in leadership roles in Church administration and organisations; and the full utilisation of women's talents.

9.9.1 Two Contrasting Perceptions of the Participation of Women in the Catholic Church in Australia In the conduct of the Research Project, two broadly contrasting perceptions emerged concerning the participation of women in the Church in Australia, each involving a cluster of characteristics. While the following features of these two approaches are not exhaustive, they include those characteristics which can be identified with some confidence as a result of the Research Project. it is clear that these two broad perceptions of the role of women are not gender-specific.

Overview of the Report 391 In dealing with women's issues, as with any social problems of great complexity, it is necessary to be wary of rigid dichotomies. However, the following table of contrasting perceptions highlights a poiarity which is evident in the Catholic Church in Australia and which has theological and pastoral implications.

lbosewhoshowsalisfocfionwiththe Thosewlioseektoexpaed the current current role of women in the Church: role of women in the thurdi:

Seek maintenance of the status quo or a Call for renewal based on the vision of return to traditional teachings, piety Jesus and the Gospels and values Stress obedience to the Pope and the Desire to see the spirit and vision of the hierarchical nature of the Church Second Vatican Council implemented with emphasis on the Church as the People of God Refer to Church documents, especially Refer to Scripture and the early Church the Catechism of the Catholic Church Emphasise authority and doctrine Stress the need to consider contemporary biblical and theological scholarship Are concerned that tolerance Value diversity in unity and the undermines truth breakdown of discrimination Highlight the traditional role of Highlight the increasingly varied women as wives and mothers, and contribution of women to society and in consecrated life to the Church Are concerned that men and boys are Display feelings of pain and alienation not sufficiently present and active concerning the limitations on the role of in the Church women in the Church Emphasise concerns about worldly Experience as a scandal that the wider influences, involving secular pressures, society is leading the way concerning consumerism and the secular culture the equality of women See the Church as being in conflict Lament the failure of the institutional with a hostile world Church to read the "signs of the times" concerning the equality of women Express concerns regarding the lack of Identify the value of the large group of Catholic ethos and sound teaching in theologically educated women in Catholic education Australia Perceive that women seeking Perceive that women seeking ordination ordination seek power and status wish to be of service to the Church Believe that feminism is incompatible Value moderate feminism with Church teaching Are comfortable with exclusive social Call for the use of inclusive religious language and religious imagery language and imagery and inclusive social language

392 Woman and Man: One in Christ Jesus 9.9.2 Dominant Common Characteristics of Perceptions Concerning the Participation of Women in the Church While the characteristics listed above highlight differing perceptions of the role of women, there are some characteristics which both groups have in common. Dominant common characteristics identified in the research include: love of and commitment to the Church; concerns for the future of the Church, especially in relation to the alienation of young people; agreement that there be no unjust discrimination against women in the Church on the basis of gender; recognition and affirmation of the great contribution of women to the Australian Church.

9.9.3 Need for Listening and Dialogue In some of the public hearings, the distinguishing characteristics presented were so pronounced that a polarisation of views on the role of women in the Church was evident. One of the greatest challenges to emerge from the research is the need for the Church to listen to women when they speak about their experiences, needs and aspirations. The public hearings, as authentic listening exercises, were appreciated greatly as rare opportunities in the Australian Church. It is necessary that a variety of forums be available for respectful listening to the range of views about the role and status of women from various sectors of the Church and for promotion of genuine dialogue. It is instructive that the first encyclical of Pope Paul VI, Ecclesiam Suam (August 6, 1964), noted the following characteristics of dialogue: Clarity before all else; the dialogue demands that what is said should be intelligible. Our dialogue must be accompanied by meekness . . . It is peaceful, has no use for extreme methods, is patient under contradiction and inclines towards generosity. Confidence is also necessary; confidence not only in the power of one's own words, but also in the good will of both parties to the dialogue. Finally, the prudence of a teacher.., who is always at pains to learn the sensitivities of the audience. (n. 81) In a dialogue conducted with this kind offoresight, truth is wedded to charity and understanding to love. (n. 82)

Overview of the Report 393 9.9.4 Equality of Women and Men Created in the Image of God: An Issue for the Whole Church The dominant issue arising from the research is gender equality - recognising the equal dignity of women and men created in the image and likeness of God. This understanding of equality does not imply the sameness of men and women, but rather complementarity and mutuality. The findings of the research demonstrate that, while there is a range of views concerning women and the Church, there is virtually no disparity of views based on gender. It is concluded that issues concerning gender equality are not just concerns for women only but rather issues for the Church as a whole. It is true that many women are alienated from the Catholic Church. It is also true that many men are alienated.

9.9.5 Tensions in the Findings The results of the Research Project highlight tensions in the Catholic Church in Australia and in the universal Church: An understanding of the Church as the saving presence of Christ was seen as fundamental to its nature. However, the contemporary Church was experienced by many as failing to reflect the person and message of Jesus, especially in his radical relationship with women. The alienation of many women from the Church arises not because the demands of serving the Gospel and the Church are too great, but rather because there are too few and limited ways to be of service in the decision- making, leadership and ministerial roles of the Church. Of those currently studying theology in Australia at present, women form the majority at both undergraduate and postgraduate levels, usually undertaking their studies at their own expense. However, there are few opportunities for such women to utilise their qualifications and experience beyond the teaching profession. In recent years, the Church has given prominence to human dignity and rights and yet the official Church is seen as having failed to apply fully its own social justice teachings to the participation of women in the Church. The demands of the Gospel are proclaimed to be counter-cultural. However, the Church is seen to be lagging behind the wider Australian society in recognising and affirming the equality of women. The task of the contemporary Church to discern God's revelation in relation to the equality of woman and man as one in Christ Jesus (Galatians 3:28) requires that, in the examination of its tradition, the Church differentiate between cultural norms and the Gospel message. The current priority given to a celibate male priesthood is seen to be at odds with the proclamation that the Eucharist is the source and summit of Church life.

394 Woman and Man: One in Christ Jesus The Catholic Church in Australia is experiencing a crisis in vocations to the male celibate priesthood. The current priesthood is ageing and declining in numbers. Many women in the Church experience what they regard as a strong call to use their talents and gifts in the service of Christ and the Church through the priesthood. It is felt that the Church is failing to recognise genuine signs of the presence and purpose of God.

9.9.6 A Moment of Grace in the Catholic Church in Australia In 1963, Pope John XXIII, reflecting on the "signs of the times", identified the emergence of women asserting their right to be treated with dignity and equality as one of the major thrusts of our times (Pacem in Terris, n. 41). In the contemporary Church there is an urgent need to read the "signs of the times", to discern the will of God and to be open to renewal. The scope of the task and the demands of this change of consciousness are not to be underestimated. Yet, at the commencement of the third millennium, many see this challenge as a unique opportunity, a moment of grace in the Catholic Church in Australia. The participation of women in the Catholic Church in Australia has been examined with courage. Leadership is required to articulate a vision that is more inclusive of women and men who have come to feel they are on the margins, that they are not being listened to. Effective management of such change is then required. It is hoped that the results of the Research Project will provide a basis for renewed theological reflection, pastoral planning and dialogue with women. It was stated at the commencement of this Report that the Letter of Pope John Paul II to Women was a source of inspiration for the Research Project. The words of this letter are recalled once more to highlight our need to follow the example of Jesus Christ in his relationship with women:

It is thus my hope, dear sisters, that you will reflect carefully on what it means to speak of the "genius of women", not only in order to be able to see in this phrase a specfic part of God's plan which needs to be accepted and appreciated, but also in order to let this genius be more fully expressed in the life of society as a whole, as well as in the life of the Church. (n.1O) When it comes to setting women free from every kind of exploitation and domination, the Gospel contains an ever relevant message which goes back to the attitude of Jesus Christ himself. Transcending the established norms of his own culture, Jesus treated women with openness, respect, acceptance and tenderness. In this way he honoured the dignity which women have always possessed according to God's plan and in his love. As we look to Christ at the end of this Second Millennium, it is natural to ask ourselves: how much of his message has been heard and acted upon? (n.3)

Overview of the Report 395

APPENDIX 1 Writers of Contextual Papers: Biographical Information

"Women in the Australian Church: An Historical Perspective" Dr Sophie McGrath rsm is an historian with a special interest in women's history which she has taught at the Catholic Theological Union, Hunter's Hill. She holds a B.A. (Syd), Dip. Ed. (New Eng.), M.Ed. (Syd.) and a Ph.D. in history from Macquarie University. She has researched and published in the areas of the philosophy of Christian education, the education of Catholic girls, women religious in the history of Australia, and feminism and the papacy in the nineteenth and twentieth centuries. Her current research interest is the Catholic Church and women's suffrage in Australia.

"Women in the Australian Church: An Ecumenical Perspective" Denise Clare Sullivan, a nucleus member of the International Grail Movement, currently lectures at Signadou Campus of Australian Catholic University where her specialty is ecumenical studies. Executive Secretary of the Australian Catholic Bishops' Committee for Ecumenical and Interfaith relations, she is also an official Catholic representative on the Executive of the National Council of Churches in Australia, Deputy Chair of the Archdiocese of Canberra and Goulburn Ecumenical Commission and a member of the Council of St Mark's (Anglican) National Theological College. A member of the Roman Catholic official delegation to the 7'Assembly of the World Council of Churches in Canberra, 1991, she edited the papers of the Pre-Assembly ANZATS/WCC Ecumenics Course, Living Ecumenism: Christian Unity for a New Millennium (Melbourne, Joint Board of Christian Education, 1995).

Appendix 1 397 APPENDIX 2 Guidelines for Written Submissions The Participation of Women in the Catholic Church in Australia 4 Guidelines for Written Submissions

In your submission please address one or more of the following key questions: What are various ways in which women participate in the Catholic Church in Australia? These ways could be described in areas such as the home, parish, diocese, educational and healing ministries of the Church or women's groups. What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? Submissions may take the form of letters, lists of points, or papers no longer than ten A4 pages. Shorter submissions are welcome. Alternatively you may choose to use the submission form provided. Submissions or parts of submissions will be treated in strict confidence upon request but anonymously submitted material will not be accepted. The Research Management Group will include in its final report on this project a list of written submissions and presentations at hearings. It may also refer to those submissions and presentations in the text of the report and other publications. If you do not want your submission or any part of it to be used in any one of these ways please indicate this clearly. Submissions must reach the address below by 1 December 1996. Thank you for taking the time to read these guidelines. If you have any queries please contact Sandie Cornish at the address below. The Participation of Women in the Catholic Church in Australia Research Project 19 MacKenzie Street, NORTH SYDNEY NSW 2060 Tel: 02 9956 5800 Fax: 02 9956 5782

398 Woman and Man: One in Christ Jesus The Participation of Women in L4,1fo- the Catholic Church in Australia Written Submission From: Name . Organisation . (if applicable) Postal Address: ......

Total Number of Pages...... (please do not exceed 10) Confidentiality: The final research report will include a list of submissions received. The text of the report, and other publications, may also refer to some of these submissions. If you do not want your submission or any part of it used in either of these ways, please indicate this below. LJ please DO NOT include details of this submission in the research report's list of submissions received. Ll please DO NOT refer to this submission (or the part of this submission which has been circled in red) in the text of the report or other publications.

Thank you for taking the time to make a submission. If your answers do not fit in the space provided, please attach extra pages firmly and indicate clearly which questions, if any, your extra pages relate to. Please mail your submissions to the address below by 1 December 1996.

Appendix 2 399 Submission No......

400 Woman and Man: One in Christ Jesus Appendix 2 401 fold here

PLEASE AFFIX STAMP H E R E The Participation of Women in the Catholic Church in Australia Research Prolect

19 MacKenzie Street NORTH SYDNEY NSW 2060

fold here

402 Woman and Man: One in Christ Jesus WRITTEN SUBMISSIONS closing date: 1 December 1996 TIME FRAME Submissions from individuals or groups on any 1 Dec 1996: deadline for written submissions aspect of the participation of women in the Catholic Church in Australia are welcome. Submission writers late 1996: National Church Life Survey with are encouraged to address the following questions: subsample of participants responding to The Participation of questions about the participation of 1 What are the ways in which women participate in women in the Catholic Church in Women in the Catholic the Catholic Church in Australia? Australia. 2 What assistance and support are currently offered Church in Australia to women to participate in the Church? mid 1997: hearings in State and Territory capital 3 What are barriers to women's participation in the cities and selected provincial centres. Church? late 1998: research findings reported to the 4 What are some ways in which women's Australian Catholic Bishops' Conference. participation in the Church can be increased? Submissions can take the form of letters, lists of points, or papers no longer than ten A4 pages. Submissions should be sent to: Sandie Cornish The Participation of Women in the Catholic Church in Australia Research Project 19 MacKenzie Street, NORTH SYDNEY NSW 2060

HEARINGS 1997 Hearings will be held in capital cities and provincial centres across all Australian States and Territories during 1997. The times and places of these hearings will be advertised nationally. A National Research Project of the Those wishing to make presentations at hearings will Australian Catholic Bishops' Conference be asked to arrange an appointment through the undertaken by: BCJDP Secretariat after the times and places have The Bishops' Committee for Justice, Development been advertised. I and Peace; the Australian Catholic University; As the hearings approach, the BCJDP Secretariat will and the Australian Conference of Leaders provide information on the process that will be used. of Religious Institutes Bishops' Commission Research 2. Hearings Women's dignity has often been unacknowledged and their Hearings will be held in a number of capital cities and prerogatives misrepresented; they have often been relegated regional centres across all Australian States and to the margins of society and even reduced to servitude. Territories during 1997. The times and places of these And if objective blame, especially in particular hearings will be advertised nationally. historical contexts, has belonged to not just a few members Presentations to hearings should address one or more of the Church, for this I am truly sorry. May this regret be of the project's key research questions. (see left) transformed, on the part of the whole Church, into a If you or your group would like to make a presentation renewed commitment of fidelity to the Gospel vision. at a hearing, you will need to arrange an appointment Letter of Pope John Paul Ills Women, n 3. through the BCJDP Secretariat. Information on how the This Australia-wide research is an initiative of the hearings will be conducted will be available from: Catholic Bishope of Australia. It is being conducted for BCJDP Secretariat them by the Bishops' Committee for Justice, 19 MacKenzie Street, Development and Peace (BCJDP), the Australian North Sydney, NSW, 2060 Catholic University (ACU), and the Australian Tel: 02 9956 5800 Fax: 02 9956 5782 Conference of Leaders of Religious Institutes (ACLRI). Management of the Research Ways of Getting Involved 3. Questionnaire I Bishop Kevin Manning, Secretary of the BCJDP and There are three main ways in which you can assist in this Information will be gathered from women and men Chair of the Australian Catholic Social Justice Council, research project: through a questionnaire administered in a has oversight of the project. scientifically selected sample of parishes across The Research Management Group, appointed by the 1. Written Submissions Australia. This questionnaire will be part of the larger BCJDP, is comprised of: Bishop Kevin Manning Written submissions from groups or individuals are National Church Life Survey. (Convenor), Ms Sandie Cornish (BCJDP Secretariat and being called for. Your submission will be welcome A subgroup of approximately 10,000 participants in Secretary to the RMG), Dr Michael Costigan (BCJDP whether you are female or male, young or old, that survey will be asked questions about women's Executive Secretary), Professor Peter Carpenter (ACU), attached to parish structures or not. participation in the Church. Dr Marie Macdonald (ACU), Sr Margaret Malone Your submission should address one or more of the There will be a representative sample of parishes from (ACU), Sr Sortia Wagner (ACLRI), Mr Bob Dixon project's key research questions (listed above). (Project Officer, National Church Life Survey). all dioceses. Submissions can take the form of letters, lists of points, or papers no longer than ten A4 pages. Shorter submissions are welcome. A set of guidelines for submissions is available from Sandie Cornish at the BCJDP Secretariat. Submissions should be sent to the following address by 1 December 1996: BCJDP Secretariat 19 MacKenzie Street North Sydney NSW 2060 APPENDIX 3 Written Submissions from Individuals

Ann Aboud Margaret Anderson M Balnaves ST LUCIA QLD 4067 PENNANT HILLS NSW 2120 SCULLIN ACT 2614 Kate Abba Ms Mary Appleton K Bambridge EPPENG NSW 2121 MURCHISON VIC 3610 ALICE SPRINGS NT 0870 Karin Abrams Mrs BAriens Ms C Bambridge CHERRYBROOK NSW 2126 NOBLE PARK VIC 3174 MANLY NSW 2095 Mrs Rosanna Abrams Mr Armenores Margaret Bampton CHERRYBROOK NSW 2126 CLEAR ISLAND WATERS HYDE PARK SA 5061 QLD 4226 Margaret Noelene Bangel MENTONE VIC 3194 Ms Alma Armstrong KENTHURST NSW 2156 GIRALANG ACT 2617 Julianna Adams O'Bryan Mrs Jann Banner MELBOURNE VIC 3004 Helen Armstrong WAHROONGA NSW 2076 KENSINGTON NSW 2033 Mrs Marcia Adeloju Sr Sue Baragry MOOLOOLAH QLD 4553 Mrs Angela Arthur CANTERBURY VIC 3126 KEW VIC 3101 Elizabeth Afribo Sue Barker SWAN HILL VIC 3585 Ms Josephine Arundeil WINDSOR NSW 2756 CAMBERWELL VIC 3124 Mrs Patricia Agnew Mrs Jeanette Barlow MACKAY QLD 4740 Mrs Elizabeth Arundell JERILDERIE NSW 2716 TALBOT VIC 3371 Ms Jacinta Agostinelli Anita Barnes RESERVOIR VIC 3073 Ms Liz Aside DAGUN QLD 4570 CHARLESTOWN NSW 2290 W Ainsworth Jan Barnett SOUTH OAKLEIGH VIC 3167 Maureen Atkins CAMMERAY NSW 2059 Ms Patricia Airey KYABRAM VIC 3620 Audrey Barr ASPLEY QLD 4034 Susan Attard AYR QLD 4807 Ms Madonna Airey NORTH ROCKHAMPTON TOO WONG QLD 4006 QLD 4701 Mrs Mane Barrett SALE VIC 3851 Ms Josephine Alexander Mrs Mary Attard GLEN WAVERLEY VIC 3150 VINEYARD NSW 2765 Mrs Joan Barrow YAGOONA NSW 2199 Jeannine Alexander Sr Mary Augustine LENNOX HEAD NSW 2478 GANMAIN NSW 2702 Sr Eunice Barry JAMESTOWN SA5491 Mr John Allen Brenda Auret KENSINGTON NSW 2033 LANGFORD WA 6147 Sr Joan Barry PORT UNCOLN SA 5606 Doris Allen Ellen Austin KINGSFORD NSW 2032 STUART PARK NT 0820 Mr Peter Barry WARREN NSW 2824 Marisa Allen ClareAvalon NORTH PARRAMATI'A BALWYN VIC 3103 Margaret Bartley NSW 2151 Glenys Avard WOLLONGONG EAST NSW 2520 Jan Almgren COLBINABBIN VIC 3559 WAHROONGA NSW 2076 Mrs Ceila Babbage Doris Bastian BATEAU BAY NSW 2261 Mrs Jan Altrnann MINLATON SA 5575 MT LAWLEY WA 6050 Mrs Elizabeth Back Beth Bateman BEGA NSW 2550 Mr Joe Alvaro ATHEISTONE SA 5076 CROYDON NSW 2132 Sr Gwen Bade Mrs Margaret Bates Sr Evelyn Anbrey QUEANBEYAN NSW 2620 WODONGA VIC 3691 DUNEDOO NSW 2844 Mrs Jane Baker Ann Baumber Jane Anderson YASS NSW 2582 MOUNT OUSLEY NSW 2519 ALBANY WA 6330 Fr Gerry Baldock Mrs Louise Bayley Ms Judy Anderson WENDOUREE VIC 3355 ST HELEN'S PARK NSW 2560 CLEAR ISLANDS WATERS Mrs Kay Ballantyne Collette Bayley QLD 4226 MADD[NGTON WA 6109 TRARALGON VIC 3844 Frances Anderson Joyce Balnaves Ms Jane Beard EUROWA NSW 2806 KALEEN ACT 2617 CASTLE HILL NSW 2154

Appendix 3 405 Ms Catherine Bearsley Dr John Boffa Serena Breese MT WAVERLEY VIC 3149 AUCE SPRINGS NT 0870 CABRAMATFA NSW 2166 Margaret Beaumont Sr Patricia Boland Ms Val Breiner LEETON NSW 2705 MEREWETHER NSW 2291 TENAMBIT NSW 2323 Mr Geoff Becldey P Bolger A Brennan BALGOWLAI-I HEIGHTS NSW MANLY NSW 2095 ARARAT VIC 3377 2093 Mrs Lyn Bolton Miss Molly Brennan Margaret Begg EAST RING WOOD VIC 3135 BENDIGO VIC 3550 MT GRAVATI' QLD 4122 Mrs Margaret Bond Kathy Brennan Sr Maria Bell THE ENTRANCE NSW 2261 BROOKLYN PARK SA 5032 KEW VIC 3101 Rosemarie Boneham Ms Donna Brennan Jo Bell THORNLEIGH NSW 2120 BROOKLYN PARK SA 5032 KOJONUP WA 6395 Jan Boniwell Ms Elizabeth Brennan Sr Sheila Belleville TOO WOOMBA QLD 4350 MIRRABROOKAWA 6061 BALLARAT VIC 3354 M Bono Christine Brenton Angela Bendotti No address recorded ST CLAIRE NSW 2759 PEMBERTON WA 6260 Mrs Jill Boon Mr Rollo Brett Carol Bennett BRUCE ACT 2617 FARRER ACT 2607 GEEBUNG QLD 4034 Joyce Bostock Joan Brewer Noaleen Bennett NEW FARM QLD 4005 DULWICH SA 5065 KINGSGROVE NSW 2208 Miss Margaret Bouffier Sharon Brewer Mary Bennett BURWOOD NSW 2134 THEODORE ACT 2905 SHEPPARTON VIC 3630 Mrs Mary Boulton Gabrielle Brian Judy Benson MODBURY NORTH SA 5092 NORTH ROCKHAMPTON QLD CARLTON SOUTH VIC 3053 4701 Julia Bourke Sr Yvonne Berecly BALMAIN NSW 2041 Ms Carol Briscoe DARWIN NT 0801 PORT MACQUARIE NSW 2444 Mrs Maureen Bourke Mrs Marie Berwick WARRNAMBOOL VIC 3280 Sr Mary Britt DROIJIN VIC 3818 STRATHFIELD NSW 2135 Ms Maria Bourne Cheryl Betts Anne Brolly DUBBO NSW 2830 BENALLA VIC 3672 EAST DONCASTER VIC 3109 Maureen Bevan Ms Helen Bowers Mrs Enid Brookes BURRA SA 5417 CARCOAR NSW 2791 DRUMMOYNE NSW 2047 Margaret Beverley Mary Bowman Diana Brookes NE WHAM VIC 3442 KYABRAM VIC 3620 MOLONG NSW 2886 Marie Biddle Phyllis Boyd Mrs Margaret Broomhead HUNTERS HILL NSW 2110 SANDRINGHAM VIC 3191 LATHAM ACT 2615 Fr C Bijmau Ms Monica Boyes Mrs Nora Brosnan KENSINGTON NSW 2033 DENMARK WA 6333 GLENVALE QLD 4350 Ms Mary Binks Ms Kathryn Boyle Mrs Patricia Brown DAVENPORT TAS 7310 GISBORNE VIC 3437 ALBERT PARK VIC 3206 Ms Barbara Birehall Mrs Betty Bradshaw Mrs D W Brown UPPER MT GRAVATF QLD 4122 WERRIS CREEK NSW 2341 BRAY PARK QLD 4500 Mrs Rosemary Birrell Sr Robyn Brady Sr Margaret Brown TOOWOOMA QLD 4350 MT MAGNET WA 6638 CAMBERWELL VIC 3124 Miss Valmai Bland Miss M Brancik Zella Brown ANNANDALE NSW 2038 WATERLOO NSW 2017 COOMA NSW 2630 Patricia Blanks Ms Jane Branigan Mr Trevor Brown EAGLEHAWK VIC 3556 BENALLA VIC 3672 LANE COVE NSW 2066 Ms Cath Blunt Mrs Elizabeth Braund Joan Brown THARWA ACT 2620 HERNANI NSW 2453 LANE COVE NSW 2066 C Bobbie Anna Brcic Rev Fr John Browne BRADBIJRY NSW 2560 No address recorded WEETHALLE NSW 2669 Carla Boccalatte Lyn Breen Barbara Browning DRUMMOYNE NSW 2047 GOLDEN SQUARE VIC 3555 CURflN ACT 265 Mrs M Body Rosemary Breen Mrs Jill Brundley HOLBROOK NSW 2644 INVERELL NSW 2360 WAGGA WAGGA NSW 2650

06 Woman and Man: One in Christ Jesus Mary Bryant Catina Caifla Ms Majorie Carroll LEETON NSW 2705 LEETON NSW 2705 TOO WOOMBA QLD 4350 Mrs Mary Bucchell Stephanie Caldwell Betty Carroll BOOMI NSW 2405 CLEAR ISLAND WATERS WEST KEMPSEY NSW 2440 Miss Myra Buckingham QLD 4226 Kathleen Carroll GLADESVILLE NSW 2111 Sr Amy Caidwell YOUNG NSW 2594 Kathleen Buckingham TOO WOOMBA QLD 4350 Maglene J Carter PYMBLE NSW 2073 Gwenda Callaghan BLACKTOWN NSW 2148 Josephine Buckley ST MARYS NSW 2760 Susan Carter BENALLA VIC 3672 Sr Virginia Calpotura CARLINGFORD NSW 2118 Miss Joan Buckley GLEN IRIS VIC 3146 Sr Joan Cartridge ROYAL EXCHANGE NSW 2000 Mrs Margaret Cameron FRANKSTON VIC 3199 Mrs Pauline Bucoual-Sezun McKINLAY QLD 4823 Mrs Anna Casey BELMONT VIC 3216 Barbara Campbell EMERALD QLD 4720 Sr Sarah Buggan AVALON NSW 2107 Sr Eileen Casey BENDIGO VIC 3550 Kaye Campbell GOULBURN NSW 2580 Mrs Simonette Bunder JAMBOREE HEIGHTS Ms Maureen Casey KEIRAVILLE NSW 2500 QLD 4074 NORTH ROCKS NSW 2151 Sr Christine Burke Sr Maura Campbell Sr Maureen Casey ADELAIDE SA 5000 MAITLAND NSW 2320 NORTH TURRAMURRA Liz Burke Ms Helen Campbell NSW 2074 HAWTHORN EAST VIC 3123 MOORABBIN VIC 3189 Marie Casey Kathleen Burkett Mrs E. M. Campbell STANHOPE VIC 3620 REDCLEFFE QLD 4020 SANS SOUCI NSW 2219 Alice Cassar Jan Burling Mary Campion ST CLAIRE NSW 2759 TAMWORTH NSW 2340 MAITLAND NSW 2320 Frank Cassidy MsJ Burns Rosemary Canavan CANBERRA ACT 2601 tell WAVERLEY VIC 3149 PARA HILLS SA 5096 Isobel Cassidy Barbara Burns Mrs Patricia Cannard SURREY HILLS VIC 3127 WANGARATI'A VIC 3677 GEEBUNG QLD 4034 Margaret Cauman Mrs A Burrows Mr Raymond Canning CROYDON VIC 3136 PENNANT HILLS NSW 2120 HACKE1T ACT 2602 Rose Cavallo Anita Buswell Jennifer Cannon-Berry MARYBOROUGH QLD 4650 WAGGA WAGGA NSW 2650 DUBBO NSW 2830 Sr Monica Cavanagh Marie Butcher Margaret Cardy QUAKERS HILL NSW 2763 NORTH PARRAMATI'A KEW VIC 3101 Catherine Mary Cavanagh NSW 2151 Mrs C Carey WOY WOY NSW 2256 Sr Geraldine Butler HORSHAM VIC 3400 Mary Cedrac HUNTERS HILL NSW 2110 Barbara Carey MEADOWS SA 5201 Mrs Margaret Butts SHEPPARTON VIC 3630 Mrs D Cewasio BEAUMARIS VIC 3193 Mrs Carey OFFICER VIC 3809 Ms Carmel Byrne WILMINGTON SA 5485 Rosemary Chandler COOEE BAY QLD 4703 Jan Carney BIJRNBURY WA 6230 Ms Maureen Byrne MYSTLE BANK SA 5064 B Chandler URUNGA NSW 2455 Mrs Joan Carolan CLAREMONT lAS 7011 Carmel Byrne BEVERLY HILLS NSW 2209 Dorothy Charkin WAGGA WAGGGA NSW 2650 Miss Mary Carolan MOSMAN NSW 2088 M Cabrini MOUNT KEMBLA NSW 2526 Kate Charles WEST KEMPSEY NSW 2440 Mr Martin Carolan CAMBERWELL VIC 3124 Mrs Sandra Cadwallader MOUNT KEMBLA NSW 2526 Ms Patricia Charter KILLARA NSW 2071 Sr Eileen Carr KIRRAWEE NSW 2232 Clare Caesar SUNSHINE VIC 3020 Ms Mary Cheng TORONTO NSW 2283 Denise Carroll GLADES VILLE NSW 2111 Deacon Ken Cafe BROADBEACH WATERS Mrs J Chesworth GARBUTF QLD 4814 QLD 4218 GARRAN ACT 2605 Mrs Joyce Cahill Mrs Manta Carroll Mary Chicherio ROCKDALE NSW 2216 KINGAROY QLD 4610 LINDFIELD NSW 2070

Appendix 3 407 Mrs Barbara Chigwidden Mrs Cannel Coles Mr George Cosentino GANMAIN NSW 2702 MT ELIZA VIC 3930 RIVERSIT)E lAS 7250 Patricia Chigwidden Ms Monica Collins Mrs Maria Cosentino GANMAIN NSW 2702 ADAMSTOWN NSW 2289 RIVERSIDE TAS 7250 Cannel Chigwidden Antoinette Collins Brandy Cosgrove GANMAIN NSW 2702 ALLAWAH NSW 2218 BALMORAL NSW 2088 Mr Francis Chrimes Mrs Marg Collins Mrs Anne Cost NORTH GEELONG VIC 3215 NARRE WARREN VIC 3805 PAYNESVTLLE VIC 3880 Ms Chris Christensen Shirley Collins Dr Michael Costigan NEWMARKET QLD 4051 PYMBLE NSW 2073 KIRRIBILLI NSW 2061 Marie Chuchill Pat Collinson Ms Sharon Cother GOONELLABAH NSW 2480 THIRLMERE NSW 2572 KINGS WOOD SA 5062 Ms Amy Clancey Ms Oare Colman Mrs Alisa Cottam GOLDEN SQUARE VIC 3555 CROYDON PARK NSW 2133 TUMBARUMBA NSW 2653 Sr Rita Clancy Sr Mary Coman Rosalie Cotter DAISY HILL QLD 4127 PORTLAND VIC 3305 HAWrHORN VIC 3122 Mrs Catherine Clancy Mrs Joyce Comino Mrs Monica Cotter DEEPDENE VIC 3103 BUSBY NSW 2168 ROSE VILLE NSW 2069 Mrs Mary Clancy Kathleen Condell Barbara Cougher KENNINGTON VIC 3550 WOLLONGONG NSW 2500 JUNOR1DUN VIC 3551 Estelle Clancy Judy Condon Grace Coughlan MOSMAN NSW 2088 GEEBUNG QLD 4034 DAVID NSW 2530 Mrs Maureen Clark Ms Clare Condon Patricia Cousins ONKAPARINGA HILLS MARRICKVILLE NSW 2204 SPALDING SA 5454 SA5163 Mrs Helen Connell Mrs Pina Cousins Mrs D. P. Clarke MERMAID WATERS QLD 4218 WANGI WANGI NSW 2267 CHINCHILLA QLD 4413 Judy Connolly DrTCoyle Mrs Marialouise Clarke CAIRNS QLD 4870 DORRINGTON QLD 4060 PENNANT HILLS NSW 2120 Sr Carmel Coyle Cecily Clayton Mary Connolly SHELLHARBOUR NSW 2529 TOOWOOMBA QLD 4350 NARANGBA QLD 4504 Mr Michael Crameri Sr Mary Cleary Lisa Conroy CROYDON HILLS VIC 3136 CALWELL ACT 2905 BEACONSFIELD lAS 7270 Mrs Lorraine Craven Mr John Clements Jeanette Conway EVANS HEAD NSW 2473 EAST KEW VIC 3102 SPRING WOOD NSW 2777 M Crawford Loretta Clifton Margaret Cook COONAMBEE NSW 2829 BEM)IGO VIC 3550 ETFALONG BEACH NSW 2257 John Crawford Margaret Cloran Ms Julie Cook COONAMBLE NSW 2829 MANNING WA6152 LANE COVE NSW 2066 T. M. Creagh Mr Fergus Cloran Mrs Patricia Cook CAIRNS QLD 4870 YUNGABURRA QLD 4872 LANE COVE NSW 2066 Sr Mary Cresp Mrs Patricia Clough Ms A Cooke LEICHHARDT NSW 2040 ASCOT QLD 4007 EPPING NSW 2121 Sheila Croad Kath Clune Patricia Cooke SOUTH WEST ROCKS NSW EARLWOOD NSW 2206 JURIEN WA 6516 2431 Mrs T Coco Miss Sheila Coolican Jackie Crocker BUNDABURG QLD 4670 PENNANT HILLS NSW 2120 BAYVIEW QLD 4868 Ms Patricia Coffey Cecilia Cooper Marie Cronin BONNY HILLS NSW 2445 CORRIMAL NSW 2518 BRINSMEAD GLEN QLD 4870 Frances Colahan DCoppo Mrs Maxine Cross ROBINA QLD 4226 INGHAM VIC 4850 CORAKI NSW 2471 Mrs Kay Cole Joan Corfee Fr John Crothers CANTERBURY VIC 3126 MULGRAVE VIC 3170 ENMORE NSW 2042 Eva Cole Br Paul Corken)n Margaret Crow RUGBY NSW 2583 ST MARYS NSW 2760 NARRABEEN NSW 2101 Ron Coleman Mrs Marcia Cormick Sr Rosemary Crowe WESTRYDE NSW 2U4 MACLEAN NSW 2463 BENALLA VIC 3672

408 Woman and Man: One in Christ Jesus Sr Margaret Anne Crowe Mrs Mary Daly Zoe Detmold GRIFFITH NSW 2680 PARKWOOD WA 6147 No address recorded Sr Aileen Crowe Fr Kevin Dance cp Barbara Devine NOBLE PARK VIC 3174 ST IVES NSW 2075 WARATAH NSW 2298 Mrs Beth Crowhurst Mrs Winifred Daniel Mrs Anne Dewar GLENROY VIC 3046 EAGLEHAWK VIC 3556 WAGGA WAGGA NSW 2650 Marguerite Crute Fr Brendan Davey Mrs Jean di Benedetto RUSHWORTH VIC 3612 ARARAT VIC 3377 SURFERS PARADISE QLD 4217 Benedicte Cruysmans Ms Kieran Davies Valerie Dibben BELLE VUE HILL NSW 2023 FRANXSTON VIC 3199 NARARA NSW 2250 Mrs Dinny Culican Dr Vaughan Davis Ms Carolyn Digges EAST KEW VIC 3102 MAROUBRA NSW 2035 BELLE VUE HILL NSW 2023 Sr Marie Cummins Mr Trevor Dawes Shirley Digges CARINGBAH NSW 2229 PARALO WEE SA 5108 CARLTON VIC 3053 Elsie Anne Cunningham Patricia de Groot Mr David Digges WENDOUREE VIC 3355 HASTINGS VIC 3915 BELLE VUE HILL NSW 2023 Mrs Jennffer Cunningham B de Meyrick Mrs Virginia Digges CHATS WOOD NSW 2067 MOSMAN NSW 2088 DARLING POINT NSW 2027 Ms Helen Curmi Mr Leo AL Dean Elaine Dillon FAIRFIELD VIC 3078 DIMBOOLA VIC 3414 BLACKBURN VIC 3130 Kathleen Curmi Ms Evelyn Deane-Freeman Fiona Dodds SURREY HILLS VIC 3127 MT BARKER SA 5251 GLEN IRIS VIC 3146 Fay Curran Mrs Marie Deans Mrs Colleen Doherty DONDINGALONG NSW 2440 TAMWORTH NSW 2340 WOY WOY NSW 2251 Carolyn Curro Ms Barbara Debono Peter Donnan NELSON NSW 2765 INGHAM QLD 4850 WAGGA WAGGA NSW 2650 Ms Margery Curtis Ms Josephine Deere Teresa Donnellan MT LAWLEY WA 6050 BEXLEY NSW 2207 BROOKLYN PARK SA 5032 Mrs Jeanette Cusack Leoni Degenhardt Margaret Donnellan BUNINYONG VIC 3357 NORMANHIJRST NSW 2076 RUSSEL LEA NSW 2046 Mary Cusack Mrs M Delane Rosalie Donnelly VI AUGUSTA SA 5700 KOORDA WA 6475 KANWAL NSW 2259 M Cuttler Sr Helen Delaney Mrs Jacqueline Donohue TOOWOOMBA QLD 4350 ALPHINGTON VIC 3078 COOK ACT 2614 Ms Romalda Cvetkovic Mrs Kathleen Delaney Mrs Isabel Donovan MEADOWBAN]( NSW 2114 DURHAM LEAD VIC 3352 CROYDON VIC 3136 Frances D'Ambra Sharon Delaney Mrs Marie Dooley KINGSGROVE NSW 2208 FLA)(LEY SA 5153 COORPAROO QLD 4151 Vincent D'Arcy Sue Delaney Catherine Dooley DANDENONG VIC 3175 LONGUEVILLE NSW 2066 GLENROY VIC 3046 Ms Maria D'Urso Ms Jan Delaney Annette Dooley CASTLE HILL NSW 2154 MT WAVERLEY VIC 3149 TINGHA NSW 2369 Mrs AM Dale Ms Christine Dempsey Mr Dermot Dorgan No address recorded HEALESVILLE VIC 3777 NAREMBURN NSW 2065 Ms Anne Dale 0 M Dempsey Elizabeth Douglas INVERELL NSW 2360 RAND WICK NSW 2031 WARRNAMBOOL VIC 3280 Mrs Ann Daley Robert Denahy Moyra Dovolil ALBURY NSW 2640 Wl-IITLANDS VIC 3733 HARTWELL VIC 3124 Mr Dennis Dalgliesh Mr Gerard Denaro Mr Brendan Dowling KENTHURST NSW 2156 ROCHEDALE QLD 4123 SOMERTON PARK SA 5044 Paula Dalgleish Mrs Theresa Denny Sue Downes TERRIGAL NSW 2260 TRARALGON VIC 3844 BUNBURY WA 6230 Sr Anne Dalton Francis Dent Mrs Jennifer Downie HAWTHORN EAST VIC 3123 ST MARYS NSW 2760 ADELAIDE SA 5001 Mrs Mary Daly Sr Denise Desmarchelier B Dowrne COMOWA6152 PARKVILLE VIC 3052 MACARTHUR ACF 2904

Appendix 3 409 Patricia Downs Ms Pam Edmonds Mrs L Fenech HURSTVILLE NSW 2220 TAIGUM QLD 4018 ARMADALE VIC 3143 Pia Doyle Tracey Edstein Donald Ferguson CAPEL WA 6271 RAYMOND TERRACE KEW VIC 3101 Josephine Doyle NSW 2324 Mrs Susan Ferguson MARIAN QLD 4753 8ev Edwards NORTH BONDI NSW 2026 Sheila Doyle ELIZABETH VALE SA 5113 Mr Kevin Fergusson WEETANGERA ACT 2614 Karen Edwards GROSVENOR PLACE SYDNEY NSW 2000 Mr Cyril Drew Santa Sabina College GLEN IRIS VIC 3146 STRATHFIELD NSW 2135 Mr Bryan Fernandez BROOKLYN PARK SA 5032 Miss Corinne Driscoll Ms Sheelah Egan ROCKHAMPTON QLD 4700 HUGHES ACT 2605 Julita Fernandez LINDFIELD NSW 2070 Ms Virginia Drogemuller Mrs Lois Elkin GRENFELL NSW 2810 CROYDON VIC 3136 Ms Averil Fernandez ROSEMEADOW NSW 2560 Fran Drum Mrs J Elliot RUPANYUP VIC 3388 BRIGHTON TAS 7030 Ms Janet Fevri WA1TARA NSW 2077 Mary R Duck Kathleen Elliot EASTWOOD NSW 2122 WINNELLIE NT 0821 Mrs Helen Fielden VALLEY VIEW SA 5093 Mrs Mon Ducrow Mr Stephen Elliot GUNNEDAH NSW 2380 WYNDHAM VALE VIC 3024 Sr Margaret Fields BOX HILL VIC 3128 Mr John Dully C Ellis BELLE VIJE HILL NSW 2023 BELLINGEN NSW 2454 Nane Filio No address recorded Beryl Dully Ms Catherine Ellis PARK WOOD QLD 4214 PARKVILLE VIC 3052 B Filt ERICA VIC 3825 Mrs Pauline Duggan Mrs Veronica Emslie INVERELL NSW 2360 LEEMING WA 6149 Elizabeth Fisher RWERTON WA 6148 Elizabeth M. Duluk Margaret English PARKSIDE SA 5063 ANNANDALE NSW 2038 Ms Rita Fitt CALWELLACF 2905 Norah Duncan Audrey English Mrs Anne Fittler MERINGUR VIC 3496 PENSHURST NSW 2222 TAMWORTH NSW 2340 Maria Dunell Mrs Ellen Falk Thanna GM Fitz-Gerald ORBOST VIC 3888 WAGGA WAGGA NSW 2650 HOLDER ACT 2611 June Dunford A Falimo CANBERRA ACT 2601 Bob Fitzgerald VERMONT VIC 3133 BOX HILL VIC 3128 Sr Suzanne Farbam Mrs Leatrice Dunlea Mrs Carmel Fitzgerald MUDGEERABA QLD 4213 BENDIGO VIC 3550 EMU CREEK VIC 3539 Angela Dunne Ms Helena Farland Claire Fitzgerald MOUNT ISA QLD 4825 ASHFIELD NSW 2131 MARRYATVILLE SA 5068 Mrs Isabel Durney Mrs Rosemaiy Famden Mr Terry Fitzsummons NORTH EPPING NSW 2121 KINGS WOOD SA 5062 INVERELL NSW 2360 Sheila Durno Mrs Dorothy Farrant Elizabeth Flamsteed LINDISFARNE TAS 7015 NUMURKAH VIC 3636 TOO WOOMBA QLD 4350 Maiy Duskas Moya Farrell Eileen Flanagan CABRAMATFA NSW 2166 LAMBION NSW 2299 BRIGHTON VIC 3186 Rosemarie Dustmann Sr Jennifer Farrell Clare Flanagan MINTO NSW 2566 WHYALLA STURT SA 5608 EAST KEW VIC 3102 Marie Dwyer Archbishop Leonard Faulkner Mrs M Flanagan MOONEE PONDS VIC 3039 ADELAIDE SA 5001 GIRGARRE VIC 3624 Mr Tim Eakin Peter Faullkner Tonia Flanagan NORTH [PSWICH QLD 4305 ADELAIDE SA 5000 KEMPSEY NSW 2440 Sr Lyn Eastmure Patty Fawkner sgs Margaret Flannagan BALD HILlS QLD 4036 GLEBE NSW 2037 BALWYN VIC 3103 Ms Susan Eaton Mr Basil Fearon Wendy Fleming LISMORE NSW 2480 CAMPBELL ACT 2612 BUNDOORA VIC 3083 Sr Bernadette Edgecombe Sr Terisita Felsman Ms jenny Fleming EAST KEW VIC 3102 KEDRON QLD 4031 ROBENA QLD 4226

410 Woman and Man: One in Christ Jesus Elizabeth Fletcher Ms Alva French Mr John Glover GLEBE NSW 2037 MURRAY BRIDGE SA 5253 LONG JETTY NSW 2261 Fr Frank Fletcher Sr Ursula Freney Marguerita Goggin ERSKINEVILLE NSW 2043 SADLIER NSW 2168 SPRING GULLY VIC 3550 Mrs F Fletcher Mrs Patricia Frewen Fr Maurice Goldspink ALBURY NSW 2640 EUROA VIC 3666 GILGANDRA NSW 2827 Mr Noel Flower Anne Friedlieb Mrs Sheelogh Good FORREST ACF 2603 WAGGA WAGGA NSW 2650 CROYDON PARK NSW 2133 Ms Catherine Flynn Mr Felix Furlong Mrs A Good PORT MACQUARIE VIC 3207 NORTH BALWYN VIC 3104 PORT MACQUARIE Ms Mary E Flynn Teresa N. Furst NSW 2444 UPPER MT GRAVATF SPALDING SA 5454 Mrs LGoodall QLD 4122 Dr Cannel Gaffney EUROA VIC 3666 Mr Michael Foagrouple DARWIN NT 0800 B Goode MOUNT CROSBY QLD 4306 Miss Rose Gallagher CULCAIRN NSW 2660 Mrs Rita Fogarty FIVE DOCK NSW 2046 MrRhys Goodey BATEAU BAY NSW 2261 Mrs Stephanie Gallagher TOORAK VIC 3142 Colleen Foley URUNGA NSW 2455 Mrs Karen Gooding CROYDON PARK NSW 2133 Ms Micheile Gallichio BATEAU BAY NSW 2261 Marie Foley NORTH BALWYN VIC 3104 Mr Robert Goodyer MOSMAN NSW 2088 Jeanne-Marie Ganne INVERELL NSW 2360 Sr Elizabeth Foley NETHERBY SA 5062 Mrs Cath Gooley MULGOA NSW 2745 Elizabeth Gannon COFFS HARBOUR NSW 2450 Ms Pina Ford ST PAUI.S NSW 2031 Mr Keith Gordyn NORTH PERTH WA 6006 Sr Gwen Garland HAMPTON VIC 3188 Dianne Forgione GOULBURN NSW 2580 Sr SALISBURY HEIGHTS SA 5109 Paula Geraghty WAGGA WAGGA NSW 2650 Helen Formentin MT COLAH NSW 2079 Alana Gough FREMANTLE WA 6154 Judge C Geraghty THE ENTRANCE NSW 2261 Mrs Siobhan Foster NORTH SYDNEY NSW 2060 Sheila Gould GLEN WAVERLEY VIC 3150 Mrs Sheila Gibson MURRAY BRIDGE SA 5253 Judy Foster EASTWOOD NSW 2122 Mrs C Gowland HUNTERS HILL NSW 2110 Miss Violet Gibson ELIZABETH SA 5112 Christine Foster HERBERTON QLD 4872 Mrs Nolene Goyen OAKLEIGH VIC 3166 Ms Rhonda Gibson KERGUNYAH VIC 3691 Mary-Louise Fowler TAMWORTH NSW 2340 Fr Andrew Granc MONTEAGLE NSW 2594 Ms Teresa Gildea BOX HILL NORTH VIC 3129 Ms Ruth Fowler KANIMBLA HEIGHTS Mrs E Grandelis THORNBURY VIC 3071 QLD 4870 MALANDA QLD 4885 Mrs Patricia Fox Margaret Gill Anne Marie Grasso EPPING NSW 2121 KEW VIC 3101 BIGGERA WATERS QLD 4216 P Fox Mrs Judith Gill Angela Grasso SHELLHARBOUR NSW 2529 SPALDING SA 5454 MARGATE QLD 4020 Frances Ms Christine Giller Mr Michael Gravener ST LUCIA QLD 4067 ARMIDALE NSW 2350 GLEN WAVERLEY VIC 3150 Mrs Babette Francis Fr Theodore Gillian Mr John Gray TOORAK VIC 3142 WAVERLEY NSW 2024 WAGGA WAGGA NSW 2650 Ms Dianne Franks Sr Jenny Gilligan Helen Gray GRENFELL NSW 2810 CONCORD NSW 2137 WAGGA WAGGA NSW 2650 Ian Fraser Estelle Gillin Myra Grech ELTHAM NORTH VIC 3095 DENISTONE NSW 2114 COOK NSW 2614 Mrs Svea Fraser Steila Gleeson Mrs Mary Green TOORAK VIC 3142 BENDIGO VIC 3550 CAMPBELLTOWN NSW 2560 Ms Margaret Frawley Rosemary Gleeson Sr Veronica Green KINGAROY QLD 4610 EAST BRIGHTON VIC 3187 CROWS NEST NSW 2065 Brigid Frawley Mrs Catherine Gleeson Leonie Green ROBINA QLD 4226 KLEMZIG SA 5087 HELENSBURGH NSW 2508

Appendix 3 411 Frances Greenslede Ms Margaret Hanna Ms Barbara Hays STRATHALBYN NSW 5255 ARMIDALE NSW 2350 GLASSHOUSE MOUNTAINS Mrs Gabriella Gresz Christine Hannan QLD 4518 CARUNGFORD NSW 2118 ROSE BAY NSW 2029 Rev Adrian Head Freda Grey Elizabeth Hannan BURRASA54I7 CARNEGIE VIC 3163 WEETANGERA ACT 2614 Ms Headen Margherita Griffin Kathleen Hansen WARRNAMBOOL VIC 3280 ASHBURTON VIC 3147 SARINA QLD 4737 Maree Healey Miss Betty Griffin Gary Hansford BANKSTOWN NSW 2200 ASHBURTON VIC 3147 BURWOOD VIC 3125 Sr Patricia Heenan KANGAROO POINT QLD 4169 John Griffin Anne Harries THIRROUL NSW 2515 DARWIN NT 0801 Elisabeth Heenan KYNETON VIC 3444 Lenore Griffith Bernadette Harrigan WARANA QLD 4575 BARRACK HEIGHTS Frances Hegarty NSW 2528 WOODY POINT QLD 4019 Kerly Griffiths EASTLAKES NSW 2018 Margaret Harris Jeanie Heininger BALLADRAN NSW 2831 MANUKA ACT 2603 Sr Lorraine Gmves ELLENDALE TAS 7140 Nicole Harrison Mrs Elizabeth Helman EVATF ACT 2617 HAMILTON QLD 4007 P Grundy BOWEN QLD 4805 Mr Albert Harrison Mr John Hendrie KINGS WOOD SA 5062 KILSYTH VIC 3137 Mr Luis Gutierrez GAITHERSBURG USA Mrs Kathryn Harrison Daphne Hennelly LILYDALE VIC 3140 MENTONE VIC 3194 Bernadette Haagen FOREST HILL VIC 3131 Ms Irene Harrison Louise Hennessy MANUNDA QLD 4870 DUBBO NSW 2830 Mrs Jean 1-labich KINGSWOOD SA 5062 Mrs L. R. Hart Sr Anne Henson HAWTHORN VIC 3122 TOORMINA NSW 2452 Margaret Hair No address recorded Mrs Joan Patricia Hart S Herft PORT MACQUARIE NSW 2444 KENSINGTON VIC 3031 Mrs J Hales FLOREY ACT 2615 Karen Hartas Colleen Herft MORTDALE NSW 2223 ST CLAIRE NSW 2759 Bridget Halge Mrs Maureen Harty Ms Fleur Herscovitch DONVALE VIC 3111 BRADBURY NSW 2560 DUBBO NSW 2830 Mrs Elizabeth Hall Sr Kay Haseler Margaret Hetherington GRIFFITH ACT 2603 MOSMAN NSW 2080 LAKE CAMM WA 6355 Mrs Mary Hall Fr Joe Hassen Mrs Mollie Hewitt ROSE BAY NSW 2029 GEORGETOWN SA 5472 MOE VIC 3825 Sr Marcia Hall Sr Annuietiata Haussener Nolene Hickey STRATHFIELD NSW 2135 ARMIDALE NSW 2350 BATHURST NSW 2795 Mrs Joan Hallett Mr Tony Hawke Dorothea Hickey BRIDGETOWN WA 6255 CASTLE HILL NSW 2154 CHELMER QLD 4068 Mrs Patricia Halligan Ms Chris Hawke Joyce Higgins MANDURAH WA 6210 GOULBURN NSW 2580 A1TKENVALE QLD 4814 Mr Bernard Hallinan Ms Sheila Hawthorn Anne Higgins WANGARATI'A VIC 3677 CURRAJONG QLD 4812 DACEYVILLE NSW 2032 Heidi Hammerle Mr Douglas Hawthorne Sheila 1-1111 CEDAR GROVE QLD 4285 BRISBANE QLD 4001 KYNETON VIC 3444 M. J. Hammond Georgina Hay Mary Hill NETHERBY SA 5062 ARANDA ACT 2614 OAKDALE NSW 2570 Jennifer Hanks Mrs R Hayes Monica Hill QUEANBEYAN NSW 2620 CURTIN ACT 2605 TALLANGATI'A VIC 3700 Joan Hanley Mary Hayes K Huller INGHAM QLD 4850 CURI1N ACT 2605 BANKSTOWN NSW 2200 Ms Rosemary Hanley Ms Madeleine Hayes Joan Hillier LALOR VIC 3075 TAMWORTH NSW 2340 BIGGERA WATERS QLD 4216 Irene Hann Mrs Kathleen Haylock Ms Maureen Hinchey LOCKLEYS SA 5032 TOORAWEENAH NSW 2831 WAVELL HEIGHTS QLD 4012

412 Woman and Man: One in Christ Jesus Bev Hincks Mrs Kathleen Houghton Mrs Margaret Jarden SWANSEA NSW 2281 TAREAWANNA NSW 2518 RUNAWAY BAY QLD 4216 Mrs Peg Hines Mrs Joan Housego Jen Jaworski QUIRINDI NSW 2343 GLENALTA SA 5052 TOORAK GARDENS SA 5065 Melissa Hitchman Mrs Barbara Howard Sr Josephine Jeffery KAMBAH ACT 2902 SPRING WOOD QLD 4127 TOORAK VIC 3142 Mrs Flora Hodge Mr Jim Howard Sue Jennings ROBINA QLD 2066 PALM BEACH QLD 4221 BRAUNSTONE NSW 2460 Christine Hodgkinson Mr Peter Howes Judy Johnson COLLING WOOD PARK HAWfl-IORN SA 5062 AINSLIE ACT 2602 QLD 4301 Anne Hubbard Mary Johnson Mrs Honor Hogan BENDIGO VIC 3550 CURTIN ACT 2605 YOUNG NSW 2594 Margaret Hubery Mr Richard Johnson Marlene Hogan MOUNT LAWLEY WA 6060 CURTIN ACT 2605 FULHAM SA 5024 Ms Anne Hughes Bridget Johnson Phyllis Hogan ALSTONVILLE NSW 2477 DRUMMOYNE NSW 2047 BURRA SA 5417 Sr Catherine Hughes Mrs Chris Johnson Mr Tom Hogan GOULBURN NSW 2558 ROMA QLD 4455 GLENELG SA 5045 Patricia Hughes Mrs Angela Johnston Mrs Monica Howard MORANBAR QLD 4744 GREENS BEACH TAS 7270 BOWRAL NSW 2576 Mrs Cannel Humphreys Noreen Jolly Mrs E Hogg SANDRINGHAM VIC 3191 McLAREN VALE SA 5171 WARAMANGA ACT 2611 Susan Hunt Cannel Jolley Anne Holberton SALE VIC 3850 MOUNT WAVERLEY VIC 3149 WILLAWARRIN NSW 2440 Mrs Shirley Hurley C Jones Catherine Holing QUEENSCUFF VIC 3225 BACCHUS MARSH VIC 3340 TELOPEA NSW 2117 Mrs Mary Hynes Mrs Mary Jones ROCKHAMPTON QLD 4700 Ms Margaret Hollis BALLARAT VIC 3350 PORT MACQUARIE Bernadette Ibell Sr Margaret Jones NSW 2444 DEVONPORT TAS 7310 BRIGHTON VIC 3186 Ms Leonie Holmes Sr Margaret Illingworth MT PLEASANT SA 5235 MITCHELL PARK SA 5043 Doreen Jones BUDDINA QLD 4575 Mrs Judith Holznagel Margaret Imberger INDOOROOPILLY QLD 4068 MOSS VALE NSW 2577 Sue Jones BULLCREEK WA 6149 Mrs Dorothy Honner Mrs C Instance BINALONG NSW 2584 PEAKHURST NSW 2210 Ms Pauline Jones CLOVERDALE WA 6105 Mrs Mary Hookway Jane Instance PARADISE SA 5075 PEAKHURST NSW 2210 Veronica Jones ERSKINEVILLE NSW 2043 Mrs Margaret Hooper Maureen Isa CRANBROOK NSW 4814 MACQUARIE FIELDS Catherine Jones MT MAGNET WA 6638 Alison Hope NSW 2564 O'CONNOR ACT 2612 Ms Christina Jack Mrs Catherine Jones RWERVIEW NSW 2066 Mr Noel Hopkins MENORA WA 6050 NYNGAN NSW 2825 Mrs Anne Jackson Sr Eileen Jones WINDSOR VIC 3181 Mrs Mary Hor CANAIBA NSW 2480 LINDFIELD NSW 2070 Sr C Jackson Joanne Joordens Terry Horan KAMBAH ACT 2902 CRES WICK VIC 3363 PARKES NSW 2870 Carmel Jackson Mrs Jeanette Joseph Mrs Jenny Horder LOXTON SA 5333 DALBY QLD 4405 KYLE BAY NSW 2221 Ms Anne Jackson Mrs Rita Joseph Patricia Homer PALMERSTON ACT 2913 HACKETT ACT 2602 CLEAR ISLAND WATERS Arnold Jago Ms Barry Joyce QLD 4226 MILDURA VIC 3500 ARARAT VIC 3377 Mrs Kathleen Horsfall Helen Jagoe Mrs M Joyce GUNDAGAI NSW 2722 BATHURST NSW 2795 CLAYFIELD QLD 4001 Patricia Horsley Ms Esther James Brian Junck ROSE BAY NSW 2029 NORTH BALWYN VIC 3104 SAN ISIDERE NSW 2650

Appendix 3 413 Mrs Noreen Junck S Kennedy Dr Roderic Lacey WAGGA WAGGA NSW 2650 ORANGE NSW 2800 BALLARAT VIC 3350 Mrs Colleen Kajewski Ms Judy Kenny Kathleen Laffan REDCLIFFE QLD 4020 MELBA ACT 2615 MIRRABOOKA WA 6061 Mary Kavanagh Mrs Ann Kenny Judy Lalor MITCHAM VIC 3132 TERRIGAL NSW 2260 BEGA NSW 2550 Mrs Magaret Kay Sr Margaret Kenny Mr Ted Lambert LINDISFARNE TAS 7015 WHYALLA STUART SA 5608 ELIZABETH DOWNS SA 5113 C. Keady Mrs Stephanie Kent Dr Patrick Laming HUNTERS HILL NSW 2110 HAMILTON VIC 3300 FORSTER NSW 2428 Sr Margaret Keane Mrs Patricia Keogh Mr Chris Laming TECOMA VIC 3160 ALLAMBIE NSW 2IOO MOE VIC 3825 Sr Margaret Keane Margot Kerby Catherine Lane WEE WAA NSW 2388 LAKES ENTRANCE VIC 3909 ARARAT VIC 3377 Patricia Kearney Sr Berenice Kerr Maureen Lane GRACEMERE QLD 4702 GOONELLABAH NSW 2480 SUNSHINE VIC 3020 Mrs Mary Keating G Kettle Joan Last BINGARA NSW 2404 CAPELLA QLD 4702 BUNBURY WA 6230 Miss Judith Kedge Mrs Cannel Keys Mrs Jean Latham CHIFLEY ACT 2606 MANLY NSW 2095 ARMIDALE NSW 2350 Mary Keeley W Kiess Mrs Monica Lauder PORT HEDLAND WA 6721 ADELAIDE SA 5000 TUMBARUMBA NSW 2653 Dale Keenan Lorraine Kijurina Marie Lavis KANGAROO POINT QLD 4169 CAMPBELLTOWN NSW 2560 CARLINGFORD NSW 2118 Rosemary Keenan Lynette Killen Mrs E Laws SORRENTO WA 6020 TYABB VIC 3913 MORDIALLOC VIC 3195 Edna Keith Tom Kingston Sophie Lawson YOUNG NSW 2594 BALLARAT VIC 3353 PADDINGTON NSW 2021 Annette Kelderman A.M Kinnane Mrs June Lawson WISHART QLD 4122 ROCKHAMPTON QLD 4700 SHELLY BEACH NSW 2261 Mrs Pam Kelloway Ms Jewel Kirkwood Helen Le Cordier LYONS ACT 2606 COLEDALE NSW 2515 GOOMALLING WA 6460 Ms Noeline Kelly Mrs C Kleeven Mrs Joan Leach BURWOOD NSW 2134 DROUIN VIC 3818 BALLINA NSW 2478 Dr Martin Kelly Rosalie Klein Jeannette Leach DRUMMOYNE NSW 2047 BEECHWORTH VIC 3747 CASTLE HILL NSW 2154 Mrs Elizabeth Kelly Mary-Ann Knoblanche Margaret Leahy GLENROY VIC 3046 Santa Sabina College NORTHCOTE VIC 3070 GLADES VILLE NSW 2111 Rev Tony Kelly CSsR Mrs Anne-Marie Lean Ellen Knoblanche KEW VIC 3101 BENDIGO VIC 3550 Santa Sabina College Mrs Joyce Kena STRATHFIELD NSW 2135 Ellen Leary GOOLMANGAR NSW 2480 SAWTELL NSW 2452 Margaret Knowlden Jane Keneally ST IVES NSW 2078 Sr Cannel Leavey GLADESVILLE NSW 2111 Mr Antony Knowles STRATHFIELD NSW 2135 Mrs Merle Kenna CLAYFON VIC 3168 Mrs Joan Ledbrook KINGSGROVE NSW 2208 Ms Ewa Komomwska RABY NSW 2566 Mrs Bernice M Kenna POTFS POINT NSW 2011 Elizabeth Lee TREVALLYN TAS 7250 Mrs Janet Kovesi Watt HURSTVILLE NSW 2220 Ms Patricia Kennedy CLAREMONT WA 6010 Yolanda K. S. Lee ARNCLIFFE NSW 2205 Sr Elsie Krelle ROSE VILLE NSW 2069 Margaret Kennedy PORT MACQUARIE NSW 2444 Mrs Betty Legge DACEYVILLE NSW 2032 Joy L'Huillier TAMWORTH NSW 2340 Anne Kennedy CLEAR ISLAND WATERS Ms Gloria Leigh DRUMMOYNE NSW 2047 QLD 4226 TAMWORTH NSW 2340 Mrs A Kennedy Ms Leanne La-Verty Mrs Caroline Leuenberger GOULBURN NSW 2580 IFS WICH QLD 4305 BURRADOO NSW 2576

414 Woman and Man: One in Christ Jesus Sr Marie Levey Mr William Lucas M Maher BOND! NSW 2026 BALNARRING VIC 3926 ST KILDA VIC 3182 Mr Bernard Lewis Mrs Marjory Lum Mrs Therese Maher PROSERPINE QLD 4800 HOLBROOK NSW 2644 SWAN HILL VIC 3585 Ruth Lewis Christine Lunn K Maher SANDY BAY TAS 7005 SOUTHPORT QLD 4215 TAMWORTH NSW 2340 MrsJ Lewis Maria Luppino Mr Brian Maher SCORESBY VIC 3179 ATHELSTONE SA 5076 WEST RYDE NSW 2114 Mrs Barbara Lewis Marsha Luscombe Mrs Katherine Mahne WAHROONGA NSW 2076 FREEBURGH VIC 3741 KINGSFORD NSW 2032 Mrs Catherine Ley Susan Luscombe Mrs Maree Majoor WODONGA VIC 3690 TRARALGON VIC 3844 LANE COVE NSW 2066 Mrs Pat Liddiard Br John Luttrell Mr Gregory Malcher VINCENTIA NSW 2540 KENSINGTON NSW 2033 DAYLESFORD VIC 3460 Dr On Lien Julie Lynch Ms Margaret Mallay ASCOT VALE VIC 3032 BURPENGARY QLD 4505 WAGGA WAGGA NSW 2650 Mary Liesch Margaret Lynch Leone Mallory BATH1JRST NSW 2795 KYNETON VIC 3444 CRANBROOK QLD 4814 Martha Liesch Ms Carla Lynx Colleen Malone EASTWOOD NSW 2122 PERTH WA 6001 PICNIC POINT NSW 2213 Mrs Delores Lightbody Ms Jennifer Lysiuk Mrs Fiona Maloney BEENLEIGH QLD 4207 REGENTh PARK QLD 4118 YOUNG NSW 2594 Kathleen Lillis Mrs Dorothy-Anne MacDonald Ella Mangan EAST BENTLEIGH VIC 3165 WAIKERIE SA 5330 BRISBANE QLD 4000 Mrs Alma Limbrick Joan MacGinley Jenni Manna KYABRAM VIC 3620 WEWAK PAPUA NEW LANE COVE NSW 2066 GUINEA Mrs P Lindorif Bev Mannes ANAKIE VIC 3221 Dr Rosa MacGinley STRATHFIELD NSW 2135 STRATHFIELDSAYE VIC 3551 Sr Pat Linnane Sr Patricia MacGinley Marlene Marburg BATHURST NSW 2795 WOOLOOWIN QLD 4030 DONCASTER VIC 3108 Pamela Lipscornbe Amanda Mackenzie Anna March WHEELERS HILL VIC 3150 FRASER ACT 2615 WEST HOBART TAS 7000 Dr Deirdre Little Nola Mackenzie Jennifer Mardel BELLINGEN NSW 2454 TAIGUM QLD 4018 GORDON ACT 2906 Julia Lloyd Stephen Mackrell Maureen Mardel-Ferreira HALLETF LOVE SA 5158 RIVERSIDE TAS 7250 BLACK ROCK VIC 3193 Sr Bernice Loch Mrs Liz Madden Mrs A Marify ROCKHAMPTON QLD 4700 NIGHTCLIFF NT 0814 HORNSBY NSW 2077 Jan Logan Mrs Kathy Madden Zena Marie FINDON SA 5023 SANDY BAY TAS 7005 PROSPERPINE QLD 4800 Margo Logan Jenny Madden Mrs Audrey Marsh NUMURKAI-1 VIC 3636 URANQUINTt' NSW 2652 ARMIDALE NSW 2350 Kathleen Logan Katherine Madden Mrs Marsh TOOWOOMBA QLD 4350 URANQUINTY NSW 2652 CHERRYBROOK NSW 2126 Elizabeth Lonergan Br M Madden Paulette Marsh WARRIMOO NSW 2774 YOUNG NSW 2594 LINDF[ELD NSW 2070 Agnes Long Ms Mary Mageau White Sonya Marsh BLAKEHURST NSW 2221 ENOGGERA QLD 4051 MOOLOOLAH QLD 4553 Mrs Rhonda Loret Marie Therese Magee Mr Bernard Marsh ESSENDON VIC 3040 CLWFON HILL VIC 3068 MOOLOOLAH QLD 4553 Mrs Patricia Lovecek Miss Brenda Maher Mrs M. H. Marsh ORANGE NSW 2800 CLOVELLY NSW 2031 MOOLOOLAH QLD 4553 Joy Lovegrove Ms M Maher Louise Ann Marsh PORT MACQUARIE NSW 2444 GLEN WAVERLEY VIC 3150 MOOLOOLAH QLD 4553 Mrs Anne Lowden Ms Julie Maher Daniela Martignago USMORE NSW 2480 HOLT ACT 2615 GRAFTON NSW 2460

Appendix 3 415 Sr Emma Martinuzzi Mr Teriy McDevitt Mrs J McKercher KILLARA NSW 2071 GLANDORE SA 5037 HOBART TAS 7018 Mrs Kay Mason Mr Francis McDonald T McKinnon TAMWORTH NSW 2340 CARDIFF NSW 2285 FALLS CREEK NSW 2541 Sr Mary Matthew Noreen McDonald Mrs Pauline McKinnon ASHFORD SA 5035 STUARTS POINT NSW 2441 KEW EAST VIC 3102 Ms Joan Matthews Mrs Margot McDonnell Mrs S McLaren INGLEBURN NSW 2565 STIRLING ACT 2611 BEECROFF NSW 2119 Pauline Matthys Mrs A McDonnell Maryellen McLeay MYAREE WA 6154 WARWICK QLD 4370 HUNTERS HILL NSW 2110 Sr Margaret Mazzer Ms Teresa McEntee Janine McLeod USMORE NSW 2480 NETHERBY SA 5062 No address recorded Doreen McArole Bernadette McEvoy Mrs Maria McMahon COLBINABBIN VIC 3559 GUNNEDAI-! NSW 2380 BATEMAN WA 6150 Elizabeth McCabe Rosemary McEwan Mrs Ruth McMahon RED HILL QLD 4059 MANLY VALE NSW 2093 SUTHERLAND NSW 2232 Fr Paul McCabe Margaret McGarry Mary McMahon Slater INVERELL NSW 2360 WOONONA NSW 2517 No address recorded Lawre McCaffrey Margaret McGee Mr Kevin McManus ARMADALE VIC 3143 BUNBURY WA 6230 ASHFIELD NSW 2131 Catherine McCallum Mrs Evelyn McGeough Mrs Claire McManus BOOLEROO CENTRE SA 5482 ORANGE GROVE WA 6109 EAST HAWIHORN VIC 3123 Ann McCallum Mr John McGill Ms Margaret McMillan CAMMERAY NSW 2062 ALSTONVILLE NSW 2477 ESSENDON VIC 3040 C McCarthy Christine McGilvray Norma McNally BORDERTOWN SA 5268 TAMWORTH NSW 2340 LEUMEAH NSW 2560 Katherine McCarthy Mrs Prue McGoldrick Mary McNamara DEAKIN ACT 2600 PAYNESVILLE VIC 3880 ALBERT PARK VIC 3206 Margaret McCarthy Mr P McGowan Jane McNamara EPPING NSW 2121 BARNAWARTHA VIC 3688 EDWARDSTOWN SA 5039 Roma McCarthy Sr Sophie McGrath Mrs M McNamara JAMESTOWN SA 5491 EPPING NSW 2121 MOSMAN NSW 2088 Angela McCarthy Sr Eugenie McGrath Robyn McNamara rsj KARDINYA WA 6163 LINDFIELD NSW 2070 MOLONG NSW 2866 Mr Kevin McCarthy Kathleen McGrath M McParrson NORTH RYDE NSW 2113 SIJRRY HIU.S NSW 2010 MORLEY WA 6062 Ms Denise McCarthy Francoise McGregor Mary-Ann McQuestin NORTH RYDE NSW 2113 NERANG QLD 4211 KAYENA TAS 7270 Catherine McCarthy Ms Denise McHugh Mrs Dorothy McRae ROSE BAY NSW 2025 RING WOOD EAST VIC 3135 GLENQUARRY NSW 2576 Helen McCarthy Frances McHugh Ms McRae STRATHFIELDSAYE VIC 3551 SPEARWOOD WA 6163 YOUNG NSW 2594 Sr Marian McClelIand Mrs Helen McHugh Sr Veronica McSweeney MARRICKVILLE NSW 2204 TOWNSVILLE QLD 4810 NUNDAI-1 QLD 4012 Mrs Elizabeth McCloskey Shirley McHugh Mrs Jilhian McTeigue ARTARMON NSW 2064 KOOTINGAL NSW 2352 NORTHBRIDGE NSW 2063 Mrs Noela McConvill Ms Rita Mclvor EttieMead ECHUCA VIC 3564 YANGAN QLD 4371 BOYUP BROOKE WA 6244 Helen McConville Mrs McKendry Mrs Mary Mealey CAPELLA QLD, 4702 CANIABA NSW 2480 BEENLEIGH QLD 4207 Mrs McCurdie Ainanda McKenna Mary Medley No address recorded MT PLEASANT NSW 2749 KEIRAVILTE NSW 2500 Mrs Isabel McDearmid Margaret McKenzie Mrs Anne Memeke LINDFIELD NSW 2070 BEECHWORTH VIC 3747 LISMORE NSW 2480 Clare McDermott Pauline McKenzie Mrs Barbara Melican KINGS VILLE VIC 3012 DRYSDALE VIC 3222 DONALD VIC 3480

06 Woman and Man: One in Christ Jesus Mrs Maureen Mellare Mrs Jane Moran Mary Mulvahil TEREIGAL NSW 2260 GLENUNGA SA 5064 BENDIGO VIC 3550 Ms Moya Merrick Annette Morellini Jane Munro NORTH SYDNEY NSW 2060 DARDANIJP WA 6236 BEECI-IWORTH VIC 3747 Cheryl Meta Mrs Ruth Morgan Kathy Munro PARKWOOD WA 6154 LINDFIELD NSW 2070 RINGWOOD VIC 3134 Pauline Mewes Sr Elizabeth Moriarty Mr Ronald Munro ALGESTER QLD 4115 BARRADOO NSW 2576 BEECHWORTH VIC 3747 Shannon Mewton Mrs Ellen Morris Mr Kevin Murphy WILLIAMSTOWN VIC 3016 BAYSWATER WA 6053 BALLARAT VIC 3352 Mrs F Meyer Mr Martin Morris Mr James Murphy TATHRA NSW 2550 JAMISON CENTRE ACT 2614 BEROWRA HEIGHTS NSW 2082 Ms F Mezenberg Mrs Merle Morris Deirdre Murphy YARROWEYAH VIC 3644 HAZELWOOD SA 5066 EPPING NSW 2121 Mr Ivan Mihaijevic Ms Wendy Morris Marie Murphy WENTWORTHVILLE NSW 2145 BUNBURY WA 6230 HUNTERS HILL NSW 2110 Ms A Milikins Mrs Marie Morrisey Karen Murphy PARAP NT 0820 CAMPBELLTOWN NSW 2560 MINORE NSW 2830 Mrs Nance Millar Sr Ann Morrison Sr Marie Murphy DOUBLE BAY NSW 2028 SOUTh WINDSOR NSW 2756 NAREMBURN NSW 2065 Ms Beverly Morrison Mrs Rosemary Miller Mrs F Murphy SUTHERLAND NSW 2232 DINGLEY VIC 3172 RUTHERGLEN VIC 3685 Ms Janet Morrissey Jenny Miller Miss Cecilia Murray FORSTER NSW 2428 WEST WOLLONGONG NSW 2500 COORPAROO QLD 4151 Mrs Miriam Millgate Kristen Murray GORDON ACT 2906 Kath Morton BALLARAT VIC 3350 DIMBOOLA VIC 3414 Helen Mills Ms Gloria Murray KATAMATITE VIC 3649 Mrs Tania Mousely CASTLE HILL NSW 2154 ORANGE NSW 2800 Mrs Val Mills Br John Moylan Mrs Berenice Murrie PORT MACQUARIE NSW 2444 ADELAIDE SA 5000 CORRIMAL NSW 2518 Suzanne Milsom Mrs Janet Moyle Grace Musumsci PEARCE ACT 2607 SCULLIN ACT 2614 ALLAWAH NSW 2218 Cate Minear Mrs Maureen Moynahan Sr Mary Mutlow LOCKLEYS SA 5032 BALLARAT VIC 3350 CARINGBAH NSW 2229 Miss Colette Mitchell Helen Mudra Judith R Myers BEECROFT NSW 2119 OTI'O WAY SA 5013 KOOLEWONG NSW 2256 Mrs Cettina Moarish Mrs Kathy Muir Mrs Julianne Naggar ST MARYS SA 5042 BUNBURY WA 6230 LIVERPOOL NSW 2170 Ms Pat Mohen Marie Muir Mrs M Nagle LEEDERVILLE WA 6007 PORT MACQUARIE NSW 2444 BALLINA NSW 2478 Sr M Mohen Mr Peter Muiholland Ms Angela Naisbitt WEMBLY WA 6014 STRATHFIELD NSW 2135 WHYALLA SA 5600 Mr Stephen Mollison Miss Joan Mulligan Edna Nash CARINA QLD 4152 EPPING NSW 2121 GILGANDRA NSW 2827 Mr John Molloy Mrs D. M. Mulligan Louisa Natoli BALLINA NSW 2478 MANGERTON NSW 2500 Santa Sabina College Ms Merna Moloney Mrs Pat Mullins STRATHFIELD NSW 2135 ESSENDON VIC 3040 COORPAROO QLD 4151 Marcia Nestor Mrs Virginia Monagle Rosemary Mullins MANDURANG SOUTH VIC GLADESVILLE NSW 2111 KILLARA NSW 2071 3539 Mrs Patricia Monsour Mrs T Mullins Mrs Nevin GRANGE QLD 4051 MERMAID BEACH QLD 4218 BOGGABRI NSW 2382 Anna Montague Patricia Mullins Mrs Joan New SADLIER NSW 2168 SUNSHINE BEACH QLD 4567 DUNEDOO NSW 2844 Rosa Martha Montoya Ms E Mullins L Newman ARNCLIFFE NSW 2205 WAVELL HEIGHTS QLD 4012 KAIRI QLD 4870

Appendix 3 417 Chris Neylon Ms Maureen O'Connell Mrs Elizabeth Olesnicki HOLLAND PARK QLD 4121 GLANDORE SA 5037 BLACK FOREST SA 5035 Mrs C Nickle Irene O'Connell Ms Anne 011talloran BEGA NSW 2550 STRATHFIELD NSW 2135 EAST IJRUNGA NSW 2455 Ms Anne Nicoll Ms Karen O'Connor Ms Sue Olsen BENDIGO VIC 3550 CROYDON VIC 3136 WUDINNA SA 5652 Anne-Marie Nihill Ms Pam O'Connor ME Opdam BENDIGO VIC 3550 MT GAMBlER SA 5290 HENT' NSW 2658 Ms Margaret Nolan Mrs Barbara O'Connor POppy KEW VIC 3101 RED HILL QLD 4059 GREENSBOROUGH VIC 3088 Marie Nolan Mary O'Connor Mr Mark On NORMAN PARK QLD 4170 SUNNYBANI( QLD 4109 MEWTOWN NSW 2042 Mrs M Noonan Mrs Mary O'Connor Anne-Marie Orvad BRIGHTON VIC 3186 WARRNAMBOOL VIC 3280 PORT PERlE SA 5540 Ms Penny Noonan Philomena O'Doherty Ms Vera Outred HAWFHORN EAST VIC 3123 ERINA NSW 2250 WANGURI NT 0810 C Noonan Mrs Margaret O'Hagan Joy Overs MARYKNOLL VIC 3812 BOORAGOON WA 6154 MULGRAVE VIC 3170 Philip Norden Mrs Noelle O'Hara P Page SHEPPARTON VIC 3630 RUNCORN QLD 4113 BEAUMONT SA 5066 Mrs June Norris Cannel O'Kane Sr Patricia Pak Poy FORRESTERS BEACH KATAMATITE VIC 3649 RENSON PARK SA 5008 NSW 2260 Lynne O'Keefe Daly Margaret Palmer Mrs Esther Nott WALKERSTON QLD 4751 CASUARINA NT 0811 WAHROONGA NSW 2076 Ms Bridget O'Keeffe Mrs J Pankhurst Ms Ann Nugent CIVIC SQUARE ACT 2608 CAMPBELL ACT 2612 CIJRRAJONG QLD 4812 Sr Rita O'Malley Patricia Panton Mrs S Nugent LINDISFARNE TAS 7015 CAIRNS QLD 4870 THORNLEIGH NSW 2120 Mrs R Nugent Mrs Jenifer O'Malley Kath Parker WAGGA WAGGA NSW 2650 TOORMINA NSW 2452 GRENFELL NSW 2810 Ms Maria Nunes Ms Jenny O'Neill Anne Parnis KINGSFORD NSW 2032 ABBOTSFORD VIC 3067 GLENELG SA 5045 Sue O'Brien Mrs M O'Neill Cannel Pascoe No address recorded BATEAU BAY NSW 2261 SHEPPARTON VIC 3630 Fr Mark O'Brien Terence O'Neill Rose Path CAMBERWELL VIC 3124 BURWOOD VIC 3125 THOMASTOWN VIC 3074 Sr Mary O'Brien SM O'Neill Ms Ruth Paton CHURCHILL VIC 3842 BUSSELTON WA 6280 LI'ITLE BAY NSW 2036 P O'Brien Mrs T O'Neill Sr Therese Patterson DEE WHY NSW 2099 HACKETT ACT 2602 DUNEDOO NSW 2844 Therese O'Brien Mr Gregory O'Neill Mrs Elizabeth Paul MORTDALE NSW 2223 HACKETT ACT 2602 WENTWORTHVILLE NSW 2145 Christine O'Brien Patricia O'Reilly Ms Ursula Paul MOUNT BURRELL NSW 2484 TAMWORTH NSW 2340 ORANGE NSW 2800 Margaret Mary O'Brien Mrs Lois O'Shea Mrs Judith Payne PINEGROVE VIC 3573 VIRGINIA QLD 4041 LANE COVE NSW 2066 Philip O'Brien Margaret O'Sullivan Mrs Betty Peaker SF0 WYONG NSW 2259 EDGECLIFF NSW 2027 COWARAMUP WA 6284 Mrs Gabrielle O'Brien Ms Kathy O'Sullivan Sr Lynette Pearce WYONG NSW 2259 SHEPPARTON VIC 3630 CUNDLETOWN NSW 2430 S. M. O'Brien Mrs Jill Oakley Jack Pearce No address recorded DONCASTER EAST VIC 3109 GREENSBOROUGH VIC 3088 Mare O'Byrne Sarah Ogilvie Mrs C Pearson LAUNCESTON TAS 7250 SURRY HILLS NSW 2010 GOULBURN NSW 2580 Ms Lucy O'Connell Mrs Prue Oldham Mrs Winifred Peirce BEECROFT NSW 2119 BEAUMARIS VIC 3193 MAROUBRA NSW 2035

418 Woman and Man: One in Christ Jesus M.Pereira Sr Celestine Pooley Alaina Ratcliff KEMPSEY NSW 2440 WILLOUGBY NSW 2068 No address recorded Geraldine Perriam Lany Popovic Mrs Colette Rayrnent EDINBURGH UK INALA QLD 4077 BELLE VUE HILL NSW 2023 Mrs Rose Marie Persy Ms Lorraine Poppler PRaynor WARREN NSW 2824 AUKLAND NEW ZEALAND Santa Sabina Br Peter Mrs Cannel Porter STRATHFIELD NSW 2135 Patrician Brothers' College PORF LiNCOLN SA 5606 Mrs Anne Redden JAMESTOWN SA 5491 BLACKTOWN NSW 2148 June Porteus Sr Helen Peters BATEAU BAY NSW 2261 Elizabeth Reddoch ESSENDON VIC 3040 AYR QLD 4807 Virginia Potter Monica Phelan OATLEY NSW 2223 Ms Merle Redmond LONGUEVILLE NSW 2066 CAMPBELL ACT 2612 Mrs Mary Powell Linda Phelps LEUMEAH NSW 2560 Ms Helen Reed DARLING PONT NSW 2027 WEE WAA NSW 2388 Ms Annette Power Mrs P Phemister ALBURY NSW 2640 Barbara Reen WAVERLEY NSW 2024 GOULBURN NSW 2580 Margaret Power Bernadette Phillips ALBURY NSW 2640 Mrs Denise Reeves BEAUMARIS VIC 3193 EAST MALVERN VIC 3145 Francis Power Mrs Patricia Phillips SANDRINGHAM VIC 3191 Rachel Reeves MAMA DOWNS NSW 2533 SARINA QLD 4737 Sr Margaret Press Diane Phillips STRATHFIELD NSW 2135 Mrs Elizabeth Reeves KIAMA DOWNS NSW 2533 ST GEORGE QLD 4487 Ms Daphne Preston BOX HILL NORTH VIC 3129 Verdi Reid Mrs Carol Phillips CAIRNS QLD 4870 WULAGI NT 0812 Lurline Price DARLING POINT NSW 2027 Lyndall Reid Mrs Grace Phung HUNTERS HILL NSW 2110 CHERRYBROOK NSW 2126 Mrs Marie Price LINDISFARNE TAS 7015 Rita Reilly Ms Liz Picker CALWELL ACT 2905 SOUTH WEST ROCKS Jennifer Price NSW 2431 Barbara Z. Reilly TOOWONG QLD 4066 CUFON GARDENS NSW 2088 Dr T. E. Pickford Rose Marie Prosser NEWNHAM TAS 7248 Kasey Reilly BOX HILL VIC 3128 SPRING HILL QLD 4000 Pauline E Pierce Gal Puglisi HUNTERS HILL NSW 2110 Mrs K Reimert PUNCHBOWL NSW 2196 PARKENHAM VIC 3810 Monica Mary Pigott Mrs Donna Purcell EPPJNG NSW 2121 Judy Reitano TOO WOOMBA QLD 4350 BLACKROCK QLD 4850 A Pigram Sr Noelene Quinane Rev John Relihan GOWRIE ACT 2904 NTH GOULBURN NSW 2580 TWEED HEADS NSW 2486 Sr Carmel Pilcher Mrs JoQuinn Fr G Remie BANKSTOWN NSW 2200 COBRAM VIC 3644 PALMERSTON Valda M Pinder Mrs Catherine Quinn Mr Michael Renehan BENDIGO VIC 3550 EAST KEMPSEY NSW 2440 CAMBERWELL VIC 3124 Ruth Pinkerton Mrs Rosemary Quinn Ms Margaret Reynolds DONCASTER EAST VIC 3109 MOUNT BRYAN SA 5418 MURWILLUMBAH NSW 2484 Denise Pintado Mrs Amy Quinn Garty Reynolds CASTLE HILL NSW 2154 STRATHPINE QLD 4500 SYDNEY NSW 2000 Mr Kevin Pitt Norma Quinn Catherine Reynolds TOWNSVILLE QLD 4810 TANUNDA SA 5352 WENTWORTHVILLE NSW 2145 Mrs Ann Planck Bridget Rafferty Mrs M Rheinberger KEW VIC 3101 GLEN}{UNTLY VIC 3163 BEGA NSW 2550 Jo Platt Ms Cannel Randle Patricia Richardson BOWRAL NSW 2576 PRESTON QLD 4352 BALGOWLAH NSW 2093 Ms Denise Playoust Elizabeth Ransom M Richardson MOSMAN NSW 2088 TYABB VIC 3913 GARFIELD VIC 3814 leonie Plunkett Mr Stephen Raskovy Kaye Richardt AVENEL VIC 3661 CROYDON VIC 3136 ST ALBANS VIC 3021

Appendix 3 419 Mrs Tern Rick Jo Russell Mrs Dawn Sandilands COOMA NSW 2630 CHARLTON VIC 3525 MOOROOPNA VIC 3629 Sr C Riley Anne Russell Miss Carol Sattier COONAMBLE NSW 2829 KLEMIZIG SA 5087 LAVINGTON NSW 2641 Mr George Ringer Mr Paul Russell Mrs Maorie Saunders POORAKA SA 5009 KLEMIZIG SA 5087 OATLEY NSW 2223 Maureen Ritchie William Russell Mrs Kathleen Savage BOWRAL NSW 2576 NORMANHIJRST NSW 2076 MALVERN VIC 3144 Mrs Anne Roach Pamela Russell Mrs Mary Sawyer HOBART lAS 7005 NORMANHIJRST NSW 2076 MOLLYMOOK BEACH Maureen Roast Rosemary Ryall NSW 2539 OURIMBAH NSW 2258 CLEAR ISLAND WATERS Peter Scanlan Ms Fay Roberts QLD 4226 PORTLAND NSW 2847 GIRRAWEEN NSW 2145 Mr Laurence Ryan Ms Noreen Scanlan Mrs P Roberts BALGOWLAI-1 NSW 2093 SOUTHPORT QLD 4215 REYNELLA SA 5161 Mrs M Ryan Mary Scarfe Deborah Robertson BARMEDMAN NSW 2668 MITCHAM VIC 3132 BUNBURY WA 6230 Mrs Cheryl Ryan Sr Maureen Schiemer Mrs Aileen Robertson BONDI BEACH NSW 2026 MOLONG NSW 2866 MOLONG NSW 2866 Sr Agnes Ryan Irene Schlitz CALOUNDRA QLD 4551 Mrs Mary Robins PAKENHAM VIC 3810 GREENSBOROUGH VIC 3088 Fr William Ryan CORRYONG VIC 3707 Susanne Schmidt Ms Shirley Robinson KINGSTON ACT 2604 MOLLYBROOK NSW 2539 Janice Ryan FIGTREE NSW 2525 Ms Kate Scholl Mrs Ann Rochford LALOR PARK NSW 2147 BOX HILL NORTH VIC 3129 Ms Geraldine Ryan INGLESIDE QLD 4228 Lady Mary Scholtens Mr Michael Rodriquez TURNER ACT 2612 MORDIALLOC VIC 3195 Ms Margaret Ryan KAMBAI-1 ACT 2902 Kathy Scholters Patricia Rodwell FLEMINGTON VIC 3031 TRINITY BEACH QLD 4879 Miss Agnes Ryan KOGARAH NSW 2217 Robyn Schrama Carmez Rogers ELIZABETH PARK SA 5113 KINGSVILLE VIC 3012 Ellen Ryan LOCHIN VAR NSW 2321 Ms Carolyn Schuch Patricia Rogers ARAKOON NSW 2431 RUMCORN QLD 4113 Sr Carmel Ryan Mrs Alice Scibiorski ARolfe MOSMAN PARK WA 6012 SEATEN SA 5023 PORT MACQUARIE NSW 2444 Mr Des Ryan Ms Hilarie Roseman NUMIJRKAH VIC 3636 Susan Scott SOUTH YARRA VIC 3141 MrGed Ryan EPPING NSW 2121 Mrs M. A. Ross NUNAWADING VIC 3131 Ms Sandra Scott ROCKHAMPTON QLD 4700 Mr Hilary Ryan GORDON NSW 2072 Sr Loretta Rossen ROSSMOYNE WA 6148 Ellen Scrivens NEUTRAL BAY NSW 2089 Mrs Judith Ryan CLEAR ISLAND WATERS QLD 4226 Fr Tom Rouse YARRAWARRAI-! NSW 2233 NORTH TURRAMURRA Fr Denis Ryan V Sea NSW 2074 SEA LAKE VIC 3533 LYONS ACT 2606 Mrs Marcia Rush Sr Therese Ryan Helen Searle BALGOWLAH NSW 2093 SEA LAKE VIC 3533 MACKAY QLD 4741 Ms Frances Rush Ms Dianne Sackelarich Mrs June See FAIRLIGHT NSW 2094 POINT PIPER NSW 2027 BRONTE NSW 2024 Hazel Rushworth Mary-Louise Sainty Mr Richard See CARSELDINE QLD 4034 PYMBLE NSW 2073 BRONTE NSW 2024 Joanne Russel Mrs Pat Salem Janet Sefton CLOVELLY NSW 2031 KATOOMBA NSW 2780 DURAL NSW 2158 Mrs Monica Russell Sr N Salisbury Marie Lise Selvon ALBANY WA 6330 KILLARA NSW 2071 BRADBURY NSW 2560 Miss Sue Russell Mrs Carmen Salmon Macian Selwyn BONDI NSW 2026 BALLINA NSW 2478 LINDFIELD NSW 2070

420 Woman and Man: One in Christ Jesus Mrs Heather Sertoii Eunice Simmons Frances Spora NELSON BAY NSW 2315 HOLLAND PARK QLD 4121 GULARGAMBONE NSW 2828 Ms Bridget Seuren Doreen Simms Clare Spratt COBDEN VIC 3266 UPPER MT GRAVATF QLD 4122 FORRESTERS BEACH Penelope Seuren Mrs Julia Simons NSW 2260 NAROGHID VIC 3266 CHERRYBROOK NSW 2126 Mr Philip Spry-Bailey Mrs Mary Sexton Glenda Simpson KEW VIC 3101 BENDIGO VIC 3550 CANTERBURY VIC 3126 Ellan Stack Shelly Sexton Wanda Skowronska DULWICH HILL NSW 2203 WEST LAUNCESTON lAS 7250 MAROUBRA NSW 2035 Lynda Stanes LEEDERVILLE WA 6007 Sr Margaret Shakeshaft Marie Therese Slattery WEWAK PAPUA NEW BATHURST NSW 2795 Sr Barbara Stead GUINEA ASCOT VALE VIC 3032 J Slee Mary Shanahan ONGERUP WA 6336 P Steffens WOLLSIONECRAFF NSW 2065 ROCKDALE QLD 4123 Mrs Sundai Sloane Mrs Eve Shannon BERKELEY VALE NSW 2261 Beate Steller GILBERTON SA 5081 MORTDALE NSW 2223 Helen Sloane Christine Shannon CHATSWOOD NSW 2067 Mary Stephen STRATHMERTON VIC 3641 DALBY QLD 4405 Ann Smith Mr Adrian Sharp No address recorded Mrs May Stephen BANYO QLD 4014 SOUTHBAN1( VIC 3006 Mrs Gabrielle Smith AM Sharp BLAXLAND NSW 2774 Patricia Stevenson DICKSON ACT 2602 GRENFELL NSW 2810 Mrs Kath Smith Mrs Marie Shaw CLEARVIEW SA 5085 Maureen Stewart CARINA QLD 4152 BATEAU BAY NSW 2261 Mr Paul Smith Carmel Shaw DRUMMOYNE NSW 2047 Christine Stewart HUNTERS HILL NSW 2110 EVATF ACT 2617 F. J. Shaw Nelle Smith EDGE WORTH NSW 2285 L. T. Stewart LEONGATHA VIC 3953 HOLT ACT 2615 Geraldine Shea Mrs Loraine Smith MILLER NSW 2168 A Stewart WAGGA WAGGA NSW 2650 HOLT ACT 2615 Sr Ursula Smith Sr Maureen Sheehan E Stewart NIMMITABEL NSW 2631 BOX HILL VIC 3129 STANWELL PARK NSW 2508 M. F. Sheehan Sr Paula Smith Sr Francis Stibi EAST PERTH WA 6004 ORANGE NSW 2800 PERTH WA 6000 Teresa Sheehan Valerie Smith Helen Stirling THE ENTRANCE NSW 2261 POINT LONSDALE VIC 3225 CREMORNE NSW 2096 Ms Patsy Shell Mrs Bridget Smith Mrs M Stocks HAY NSW 2711 SALISBURY SA 5108 COFFS HARBOUR NSW 2450 Clare Shelton Ms Bev Smith Jay Margaret Stoddart CANTERBURY VIC 3126 WAITARA NSW 2077 THORNLIE WA 6108 Ms Jacinta Sheridan Mrs Elizabeth Smith Mrs Doreen Streckfuss EAST PRAHRAN VIC 3181 WATSON ACT 2602 CRES WICK VIC 3363 Fr Maurice Shinnick Patricia Speer Mrs Elizabeth Stretch KILBURN SA 5084 CROOKWELL NSW 2583 BUSSELTON WA 6280 Jill Shirvington op Anne Spence Mrs Ruth Stretton STRATHFIELD NSW 2135 CAMBERWELL VIC 3124 RUNAWAY BAY QLD 4216 Sr Mary Thomas Short op Ms Teree Spencer Marie Grace Stuart GANMAIN NSW 2702 BROOME WA 6725 ARARAT VIC 3377 Michael Sibert Mrs Patricia Spencer Mrs Ellen Stuart HUNTERS HILL NSW 2110 LESMURDIE WA 6076 KEW VIC 3101 Mrs V Siegert Mrs Eva Spiess Mrs Janice Stubbs KOORAWATHER NSW 2807 DONVALE VIC 3111 DONDINGALONG NSW 2440 Mrs Beverley Silk Mary Spiteri Mrs Annette Shirt MILLER NSW 2168 DIGGERS RESI' VIC 3427 HUNTERS HILL NSW 2110 Anna Silvas Mrs Bemada Spitzer Mrs P Styman ARMIDALE NSW 2350 SANDY BAY TAS 7005 EPPING NSW 2121

Appendix 3 421 Mrs Felicity Suciding Ms Paula Thomas Mrs Zilla Tonks WAGGA WAGGA NSW 2650 COWARAMUP WA 6284 PORT MACQUARIE NSW 2444 Ms Anne Sullivan Averil Thomas Mrs Theresa Toomey BAULKHAM HILLS NSW 2153 MANLY NSW 2095 CURRAJONG QLD 4812 Sr Helen Sullivan Mrs Carolin Thomas Maria Ross Toscano BURWOOD NSW 2134 NARRABUNDAN ACT 2604 LALOR VIC 3075 Aileen Sullivan Sr Philomena Thomas Helen Towler HEATHMONT VIC 3135 NORTH HOBART TAS 7002 ROWES BAY QLD 4810 Ms Terry Sullivan Mrs L Thomas Sr Mary Trainor ROSE VEARS TAS 7277 SCULLIN ACT 2614 ORANGE NSW 2800 Kathy Sutton Ms Joan Thomas Margaret Tranter ST JOHNS WOOD QLD 4060 TATHRA NSW 2550 INGHAM QLD 4850 Mrs Rita Svendsen Mrs J Thompson Sr Janice Tranter MALANDA QLD 4885 BEVERLEY HILLS NSW 2209 LOCHINVAR NSW 2321 Graham Swan Heather Thompson Mr Henry Tranter NORMANHURST NSW 2076 HUNTERS HILL NSW 2110 MILLAA MILLAA QLD 4886 Rev John Swann Sr Judith Thompson Ms Tranter BRIDGE WATER SA 5155 SCARBOROUGH QLD 4020 MILLAA MILLAA QLD 4886 Annette Marie Swinfield Mrs Elm Thomson Cath Travers GLADES VILLE NSW 2111 TOO WOOMBA QLD 4350 JAMESTOWN SA 5491 Mrs K Sykes Mr Allen Thomson Ms Patricia Traynor GOIJLBURN NSW 2580 TOO WOOMBA QLD 4350 FAIRY MEADOW NSW 2519 Ms Anne Szacsvay Sheila Thomson Ms Mylee Trevitt ARDINJ NSW 2358 TOWNSVTLLE QLD 4810 CRIB POINT VIC 3919 Mrs Josefine Tabuteau Cheiyle Thomson Mrs Maureen Trezise PYMBLE NSW 2073 WHYALLASA56O8 SAWTELL NSW 2452 Ms Deborah Talbot Br John Thornber Mr Dan Trimboli ARMADALE WA 6112 ARMIDALE NSW 2350 DUBBO NSW 2830 Deborah Talbot Ms Mary Thornely BATEMAN WA 6150 Margaret Trotter MACLEOD VIC 3085 PORT MACQUARIE NSW 2444 Mrs Frances Tanner WERRINGTON NSW 2747 Helen Thornton Mrs Joan Tucker VERMONT VIC 3133 SANDY BAY TAS 7005 Paul Taouk DULWICH HILL NSW 2203 Fr David Thomughgood Mrs Joan Tucker HAMLEY BRIDGE SA 5401 SANDY BAY TAS 7005 Ms B Tasca KERANG VIC 3579 Annemarie Thorp Mrs Mary Tuite STRATHMERTON VIC 3641 STIRLING ACT 2611 Ms Joan Tate TORONTO NSW 2283 Mrs Eileen Thorpe Mrs Beryl Tunzi SEELANDS NSW 2460 EMU CREEK VIC 3539 Mr Jacobus Taverne TURRAMURRA NSW 2074 Ms Joanne Thyer Ms Thais Turner DARLINGHIJRST NSW 2100 INGLEBURN NSW 2565 Ms Linda Taylor MANLY VALE NSW 2093 Ms Amy Tidbold Miss Carmel Turner ASHGROVE QLD 4060 PASCOE VALLEY VIC 3044 Alissa Taylor Santa Sabina College Kevin Tighe Mrs Thais Turner STRATHFIELD NSW 2135 BLACKMANS BAY TAS 7052 YANCO NSW 2703 Ms Marianne Templeton Rina Tilburgs Miss Alice Turner MARYKNOLL VIC 3812 MULGRAVE VIC 3170 YANCO NSW 2703 Martin Tenlan Mrs Sarah limbs Philippa Turner Nolan PARRAMATFA NSW 2150 HAWKER ACT 2614 SORRENTO VIC 3943 Louise Tennant Sr Marie litterton Janet Uhr WOODFORD QLD 4514 DRUMMOYNE NSW 2047 CAMPBELL ACT 2612 Mrs Marjorie Ternovy S.S. Todarwyn Marie Louise Uhr ARCADIA VALE NSW 2283 No address recorded COOK ACT 1614 Mrs Monica Terry Miss Betty Tomlinson W J Uren 5J STAMFORD QLD 4821 KING WOOD SA 5062 HAWI'HORN VIC 3122 Dolores Thomas Margaret Tomlinson Mrs E Uziallo BENDIGO VIC 3550 SPRINGWOOD NSW 2m LINDISFARNE TAS 7015

422 Woman and Man: One in Christ Jesus Johanna van Berkel Mrs Avice Vogel Patricia Watkin ROWVILLE VIC 3178 KEMPSEY NSW 2440 BURWOOD VIC 3125 Judith van Dalen Lyn von der Borch Mrs Bernice Watson BUNDABERG QLD 4670 KINGSWOOD SA 5062 ST GEORGE QLD 4487 Alana van Danzig Sr Elizabeth Von Leven Mrs Ursula Watson ANNANDALE NSW 2038 KEW VIC 3101 100 WOOMBA WEST QLD 4350 Ms Maureen van der Linden Ms Alice von Veenendaal Jane Watson SULKY VIC 3352 ARMADALE VIC 3143 TURRAMURRA NSW 2074 Br Abel van der Veer 0 Wadling Sr Cannel Wauchope MANLY VALE NSW 2093 TORQUAY VIC 3228 MOUNT MAGNET WA 6638 Ms Helen Van Doom Dr Elaine Wainwright Freda Webb TOONGABIE NSW 2146 BANYO QLD 4014 HUNTERS HILL NSW 2110 Mr R van Herk Len Wakeman Mrs Fiona Webb EAST LINDFIELD NSW 2070 ROCKINGI-LAM WA 6168 100 WOOMBA QLD 4350 Ms Jacqueline Van Uth Mr R Walker Connie Webber LEONGATHA SOUTH VIC 3953 GUNMEDAH NSW 2380 REDCLIFFE QLD 4020 Pamela van Oploo Margaret Mary Walker Mrs Enid Webster No address recorded KELMSCOTT WA 6111 KINGSFORD NSW 2032 Sabina van Rooy Margot Wall Sr Heather Weedon HOLT ACT 2615 ROCKHAMPTON QLD 4700 GLADES VILLE NSW 2111 Jos Vandersman Gail Wallace Moya Weissenfeld RICHMOND VIC 3121 ENGADINE NSW 2233 FORREST LODGE NSW 2037 Ms Jan Vanderwert Miss Genevieve Walles Val Wells GLEN WAVERLEY VIC 3150 NORTH PLYMFION SA 5037 BLACKBURN SOUTH VIC 3130 Ms Karan Varker Jacqui Walls Christine Wells CONCORD WEST NSW 2138 WYOMING NSW 2250 MACGREGOR ACT 2615 Ms Jane Vas1uta Mrs Marie Walsh GLENUNGA SA 5064 Mr Bill Welsh COLBINABBIN VIC 3559 ORMISTON QLD 4160 Monica Vaughan Ms Brigid Walsh TENNANT CREEK NT 0861 Sr Grace Wensley CROYDON PARK NSW 2133 BALLARAT VIC 3354 Grace Walsh Mrs J Vautin WAGGA WAGGA NSW 2650 Mrs Magda Westeinde LAUNCESTON TAS 7250 DEVON MEADOWS VIC 3977 Sr Margaret Walsh Lynette Vecchio WAGGA WAGGA NSW 2650 J Wetherall NUDGEE QLD 4014 TAMWORTH NSW 2340 Anne Walters Dr Then Verbeek TOOWOOMBA QLD 4350 Mrs Joan White WAGGA WAGGA NSW 2650 WANTIRNA SOUTH VIC 3152 Mrs Maree Walz Genevieve Verdonck LANE COVE NSW 2066 Esther Whitelum PORT FAIRY VIC 3284 TANUNDA SA 5352 Mr Charles Ward Marguerite - Marie Victor WARBURTON VIC 3799 Ms Leanne Whittail ALTONA NORTH VIC 3025 MT KEIRA NSW 2500 Anne Wardle Mrs Samantha Vieira BUNBURY WA 6230 Hazel Whittle WAHROONGA NSW 2076 HOPE ISLAND QLD 4212 Prof. John Warhurst Vigh REID ACT 2612 JWhitty INGHAM QLD 4850 LINDISFARNE lAS 7015 Mrs Mary Wark Mrs M Villani YOUNG NSW 2594 Mr Max Wieden HEATHMONT VIC 3135 NORTH BALWYN VIC 3104 Zoe Warland SrJ Vincent MOOLOOLAH QLD 4553 Fr Paul Wienke LAVERTON VIC 3028 Ms Margaret Warner ST CLAW NSW 2759 Sr M Virgilius CROYDON VIC 3136 Ms Jennifer Wightman MOSS VALE NSW 2577 Jo Warre SOMERFON PARK SA 5044 Vera Visevic KOOTINGAL NSW 2352 Mr Jeremias Wijeyeratne LIDCOMBE NSW 2141 Susan Wason NOBLE PARK VIC 3174 Mrs Mary Kathleen Viot CLEAR ISLAND WATERS Mrs Joan Wilkinson CAMPBELLTOWN NSW 2560 QLD 4226 LINDFIELD NSW 2070 Mrs I E Voesener Mrs Anne Waterford Patricia Wilkinson BROOKVALE NSW 2100 ROBERTSON QLD 4109 PORTLAND NSW 2847

Appendix 3 423 Ms Lynda Williams Sr Joan Winter op Ms Susan Wright COONAMBLE NSW 2829 CANThRBURY VIC 3126 WOOLLAHRA NSW 2025 Ms Vivien Williams Ms Tracey Wonganeen Ms Bemadette Wurlod ELWOOD VIC 3184 EAST MOUNT GAMBlER TERANG VIC 3264 SA 5290 Mary Williams Mrs Sherrin Xerri LUGARNO NSW 2210 Mrs Kathleen Wood CAMBERWELL VIC 3124 DUNSBOROUGH WA 6281 Sr Patricia Williams Ms Carmen Xuereb MT ELIZA NSW 3930 Mr Geoffrey Wood SEVEN HILLS NSW 2147 ST PETERS NSW 2044 Janette Willson Evelyn Yates PORT PIRIE SA 5540 Mrs Barbara Woodland MT NELSON TAS 7007 SEAFORTH NSW 2092 Deirdre Wilmot Marlene Yates Ms Ann Woodruff EDMONTON QLD 4869 RYDE NSW 2112 EAST HAWTHORN VIC 3123 Anne Wilson Sr Glenys Yeoman Ms Catherine Woods ASHWOOD VIC 3147 NTLDO1TIE SA 5238 BUNBURY WA 6230 Mrs Mary Wilson Rose-Mary Woodward Mrs A Young GOULBURN NSW 2580 TENTERDEN WA 6322 KINGSGROVE NSW 2208 Imelda Wilson Ms Joan Worth Mrs Mary Young NUMURKAJ-I VIC 3636 BLACKWALL TAS 7275 SOUTH PLYMPTON SA 5038 Sr Therese Wilson Kathy Wright Ms Christina Zammit SCARBOROUGH QLD 4020 GEELONG VIC 3213 BARDON QLD 4065 Mr Ian Windsor Helen Wright Mrs Anne Zevis EVATF ACF 2617 KEW VIC 3101 NORTH FREMANTLE WA 6159 Mrs Therese Wmspear Mrs Denise Wright Jessica Zwarts BENDIGO VIC 3550 WEST MACKAY QLD 4740 ADELAIDE SA 5000

Eveiy effort has been made to ensure the accuracy of the list of participants presented above. The authors and publisher would be pleased to rectify any inaccuracy.

424 Woman and Man: One in Christ Jesus APPENDIX 4 Written Submissions from Groups

ACLRI Catholic Women's League Catholic Women's League - ANNANDALE NSW 2038 ESPERANCE WA 6450 The Oaks Adult Education Group Catholic Women's League THE OAKS NSW 2570 LISMORE NSW 2480 BELL QLD 4408 Catholic Women's League - Ann Lynch et al Catholic Women's League - Camperdown The Sophies of St Madeleine Asquith VIA CAMPERDOWN VIC 3260 Sophie Barat Parish ASQUITH NSW 2077 Catholic Women's League - KENTHURST NSW 2156 Catholic Women's League - Ayr Darlington/Coleanibally Armadale Majellan AYR QLD 4807 WI-IITFON NSW 2705 ARMADALE WA 6112 Catholic Women's League - Catholic Women's League - Bacchus Marsh Catholic Parish Ballarat North Drouin Branch BACCHUS MARSH VIC 3340 BALLARAT VIC 3350 DROUIN VIC 3818 Bible Study Group, St Anne's Catholic Women's League - Catholic Women's League - EAST KEW VIC 3102 Bunbwy Gwynneville Broome Parishioners Group MANJIMUP WA 6258 WOLLONGONG EAST NSW 2520 BROOMS WA 6725 Catholic Women's League - Sr Mary Bryan et al Cranbrook Catholic Women's League - CARLTON VIC 3053 AITKENVALE QLD 4814 lnglewood/Bedford BEDFORD WA 6052 Canossian Sisters Catholic Women's League - PARALOWIE SA 5108 Daylesford Branch Catholic Women's League - DAYLESFORD VIC 3460 Kingswood Catholic Education Office - KINGSWOOD NSW 2747 Sale Catholic Women's League - WARRAGIJL VIC 3820 Duxnbleyung Catholic Women's League - Narrabri Catholic Education Office of WA, DUMBLEYUNG WA 6350 NARRABRI NSW 2390 Kimberley Region Catholic Women's League - BROOME WA 6725 Eastern Sydney Catholic Women's League - Catholic Ladies' Social Group RANDWICK NSW 2031 Osborne Park OSBORNE PARK WA 6017 QUEENSCLIFF VIC 3225 Catholic Women's League - Catholic Women's League Holy Trinity Catholic Women's League - BRISBANE QLD 4001 CURTIN ACT 2605 St Anthony's Branch DRAYFON NORTH QLD 4350 Catholic Women's League Catholic Women's League - MURWILLUMBAH Inverell Catholic Women's League - NSW 2484 INVERELL NSW 2360 St Joachim's Branch LATHLAIN WA 6100 Catholic Women's League Catholic Women's League - MURRAY BRIDGE SA 5253 Mona Vale Catholic Women's League - MONA VALE NSW 2103 Stirling Catholic Women's League STiRLING SA 5121 MARIAN QLD 4753 Catholic Women's League - NSW Catholic Women's League - Catholic Women's League Terrigal/Erina EDWARDSTOWN SA 5039 EAST MAITLAND NSW 2323 FORRESTERS BEACH Catholic Women's League - NSW 2260 Applecross Catholic Women's League - MT LAWLEY WA 6050 Parramatta Catholic Women's League - NORTH PARRAMATA Tumby Bay Catholic Women's League - NSW 2151 TUMBY BAY SA 5605 Ballarat BLAMPIED VIC 3364 Catholic Women's League - Catholic Women's League - St Benedicts West Cairns Catholic Women's League TUGGERANONG ACT 2901 EDGE HILL QLD 4870 SWAN FIILL VIC 3585 Catholic Women's League - Catholic Women's League - Catholic Women's League St John Kippax Wollongong TUGGERANONG ACT 2901 FLOREY ACT 2615 WOLLONGONG EAST NSW Catholic Women's League Catholic Women's League - 2520 KILLARA NSW 2071 Tea Tree Gully Catholic Women's League, Catholic Women's League TEA TREE GULLY St MANJIMUP WA 6258 SA5091 CAMPBELL ACT 2601

Appendix 4 425 Catholic Women's League - Employees of the Adelaide Martha's Coffee Shop Group Wollongong Diocesan Agencies BALGOWLAH NSW 2093 WOLLONGONG NSW 2500 ADELAIDE SA 5001 Members of a Sub-group, Sacred Catholic Women's League of Erika, Jessica and Jessica Heart Associates Victoria Santa Sabina ROSE BAY NSW 2029 WARRAGIJL VIC 3820 STRATHFIELD NSW 2135 Mercy Associates Group, Sisters Catholics in Coalition for Families of Australia Foundation of Mercy Justice and Peace ST PAUL's NSW 2031 BALLARAT VIC 3354 ENFIELD SOUTH NSW 2133 Fitzgerald Hall Group Mercy Respite Care Community Christian Life Community - GERALDTON WA 6531 BALLARAT VIC 3354 Ballarat Forster/Tuncuriy Parish Merici College Staff MINERS REST VIC 3352 FORSTER NSW 2428 CANBERRA ACT 2601 Christian Life Movement Franciscan Missionaries of Mary Missionaiy Franciscan Sisters TORRENS PARK SA 5062 Aust. Province KEDRON QLD 4031 CLC Group "Wellspnngs" DOUBLE BAY NSW 2028 Ministry to Sole Parents & COFFS HARBOUR NSW 2450 Franciscan Sisters Families CLC Manning KEILOR DOWNS VIC 3038 NORTH PARRAMATFA MANNING WA 6152 Galen Catholic College NSW 2151 CLC Pymble WANGARATI'A NSW 3676 Missionary Sisters of Service GORDON NSW 2072 Golden Chain of Friendship, St NEW TOWN TAS 7008 Cluster of Parishes Social Justice Brigid's Parish Moss Vale Dominican Tertiaries Group HEALESVILLE VIC 3777 MOSS VALE NSW 2577 WARRNAMBOOL VIC 3280 A Group of Good Shepherd New Nomia Parish Council NEW NORCIA WA 6509 Coolum Christian Feminist Sisters No address recorded Group Ordination of Catholic Women COOLUM BEACH QLD 4573 Group of Sisters of Mercy - SOUTH EAST QUEENSLAND Parramatta Covent of Mercy Bible Study Our Lady Help of Christians NORTH PARRAMATFA Parish Group NSW 2151 INGHAM QLD 4850 NARRE WARREN VIC 3805 Group of Six Catholic Women Our Lady of Good Council Cursillo Movement, Group COOKTOWN QLD 4871 Reunion Parish WAGGA WAGGA NSW 2650 Holy Family Parish DEEPDENE VIC 3103 MADDINGTON WA 6109 Darwin Women Moving On Our Lady of Lourdes Chuith From Beijing Holy Trinity Parish SUNNYBANK QLD 4109 DARWIN NT 0800 MUNDINGBURRA QLD 4812 Our Lady of the Rosary Parish Daughters of Charity of St Italian Community KENMORE QLD 4069 Vincent de Paul SALISBURY SA 5108 Our Lady of Fatima School FITZROY VIC 3065 Italian Women's Group KINGSGROVE NSW 2208 Deanery Resource Coordinators THOMASTOWN VIC 3074 Our Lady of Lourdes Aimadale - Archdiocese of Melbourne Karlaminda Community EAST PRAHRAN VIC 3181 GEELONG VIC 3220 KENSINGTON NSW 2033 Our Lady of the Rosary Dominican Associates Kingswood Catholic Parish KENSINGTON NSW 2033 CAMPSIE NSW 2194 KINGSWOOD NSW 2747 Our Lady of Victories Parish Diocesan Pastoral Council Ladies from Parish WALLSEND NSW 2287 COFFS HARBOUR NSW 2450 GOULBURN NSW 2580 Parish Group (Tuesday Ladies) Dominican Sisters Liturgy Group & Catholic GERALDTON WA 6531 BEVERLEY HILlS NSW 2209 Women's League Parish Group, St Elizabeth's COLUNSWOOD SA 5081 Dominican Associates Parish TAMWORTH NSW 2340 Loreto Sisters NORTH NOBLE PARK VIC 3174 ALBERT PARK VIC 3206 Dominican Sisters of North Parish Ladies' Group Adelaide Loreto Sisters WEST PYMBLE NSW 2073 NORTH ADELAIDE SA 5006 PORTLAND VIC 3305 Parish Ministry Team Education Portfolio Group, St Mackay Parish Women NOARLUNGA CENTRE SA 5168 Brigid's Parish MACKAY QLD 4740 Parish of St Thomas More HEALESVILLE VIC 3777 Manan Residence MT ELIZA VIC 3930 Emily Wallace et al GOULBURN NSW 2580 Parramatta Diocesan Santa Sabina College Manana Community Commission for Justice & Peace STRATHFIELD NSW 2135 EAST MALVERN VIC 3145 PARRAMATFA NSW 2124

426 Woman and Man: One in Christ Jesus Parish Council Scripture Study Group, St Bernadette's Parish BRIDGEWATER SA 5152 St Dominic's DUNDAS VALLEY NSW 2117 Parish Group, Notre Dame CANTERBURY 'TIC 3126 St Bernadette's Primary School Parish Semaphore Parish Rosary DIJNDAS NSW 2117 CLOVERDALE WA 6104 Group St Brendan's Parish Group Parish Group, St Michael's SEMAPHORE SA 5019 LAKES ENTRANCE VIC 3909 Church Sisters of Mercy St Brigid's Catholic Parish HURSTVILLE NSW 2220 CUNNAMULLA QLD 4490 MT MAGNET WA 6638 Parish Liturgy Team, Sisters of Mercy - Canberra St Columba's Parish Council OLHC Parish CANBERRA Crl'Y ACT 2601 BALLARAT VIC 3350 WENDOUREE VIC 3355 Srs Grace, Ursula and Angela St Dominic's Parish Parish of St Peter & Paul's Sisters of Mercy - Southern CAMBERWELL 'TIC 3124 GEELONG 'TIC 3220 Region Group Parishioners - St Brigid's St Dympna's Parish Sisters of Mercy BALRANALD NSW 2715 MARRICKVILLE NSW 2204 KOGARAH NSW 2217 Participation of Women in the St Francis' Church Group Sisters of Mercy - North Sydney RIVERSIDE WEST lAS 7250 Church Group NORTH SYDNEY NSW 2060 MILPERRA NSW 1891 St John's Parish Sisters of Mercy - West Perth HEIDELBERG 'TIC 3084 Pastoral Care Team Cabrini NORTH PERTH WA 6006 MALVERN VIC 3144 St Joseph's Parish Sisters of Mercy - CONDOBOLIN NSW 2877 Paulian Association vrilcannia/Forbes CROYDON PARK NSW 2133 PARKES NSW 2870 St Joseph's Parish SOUTH YARRA 'TIC 3141 People for Peace Sisters of St Joseph WANTIRNA SOUTH VIC 3152 NORTH GOULBURN St Joseph's Parish Paulian Group, St Bernadette's NSW 2580 WONTHAGGI 'TIC 3995 CASTLE HILL NSW 2154 Sisters of St Joseph St Joseph's Primary School Presentation Sisters Community FLEMINGTON VIC 3031 PORT MACQUARIE NSW 2444 Group Sisters of St John of God St Mary's Cathedral RIVERVALE WA 6103 EAST BENTLEIGH VIC 3165 SALE 'TIC 3850 Presentation Sisters Lismore Sisters of St Joseph St Marys Parish Ladies Group, LISMORE HEIGHTS BATEHAVEN NSW 2536 Warren NSW 2480 Sisters of the Good Samaritan WARREN NSW 2824 Presentation Sisters GLEBE POINT NSW 2037 St Nicholas Catechists Congregation TAM WORTH NSW 2340 ANNERLEY QLD 4103 Society of St Vincent de Paul BENALLA 'TIC 3672 St Patrick's Parish Province Leadership Team of CAMPERDOWN VIC 3260 Sisters of St Joseph Society of St Vincent de Paul DROUIN VIC 3818 St Paul's Catholic Parish HAWTHORN EAST 'TIC 3123 KARATHA WA 6714 Rockonia Parish Society of St Vincent de Paul St Scholastica's Parish NORTH ROCKHAMPTON INVERELL NSW 2360 QLD 4701 Society of St Vincent de Paul BURWOOD 'TIC 3125 St Thomas's Parish Terang Rockhampton Social Justice PORTLAND 'TIC 3305 Action Society of St Vincent de Paul TERANG VIC 3264 ROCKHAMPTON QLD 4700 WALLERAWANG NSW 2845 St Vincent Palotti Parish Rosary Group - St Brigid's Society of St Vincent de Paul - KUNUNTJRRA WA 6743 Parish Malvem St Joseph's Primary School HEALESVILLE 'TIC 3777 MALVERN VIC 3144 LEETON NSW 2705 Sacred Heart Parish Society of St Vincent de Paul St Mary's Parish M[LDIJRA 'TIC 3502 GERALDTON WA 6530 HAMPTON VIC 3188 Sacred Heart Parish Group Sr Mary Magdalene's School St Matthew's Catholic Social COOLAH NSW 2843 ELIZABETH GROVE SA 5112 Club Santa Sabina St Anne's Parish WINDSOR NSW 2756 STRATHF[ELD NSW 2135 EAST KEW VIC 3102 St Patrick's A Group of Students St Augustine's Parish PORT FAIRY VIC 3284 Santa Sabina College COFFS HARBOUR NSW 2450 St Patrick's School STRATHFIELD NSW 2135 St Bernadette's Castle Hill PORT FAIRY VIC 3284 Sacred Heart Parish Council Catholic Women St Peter's Parish No address recorded CASTLE HILL NSW 2154 ROCHEDALE QLD 4123

Appendix 4 427 St Thomas' Parish Wongan Hills Catholic Ladies Rosalie Barly CAMP HILL QLD 4152 Group St Patrick's Leadership Team St Vincent de Paul Conference WONGAN HILLS WA 6603 BALLARAT VIC 3350 HORSHAM VIC 3400 Yarra Glen Scripture Group Mr Paul Bateman St Vincent de Paul Women's HEALESVILLE VIC 3777 St Brigid's Rosary Group Conference Yeronga Parish HEALESVILLE VIC 3777 MOUNT GAMBlER SA 5290 YERONGA QLD 4104 Mary Anne Beck St. Patrick's Primaiy School Mr and Mrs Michael and Julia M McPhee and J Tehan BEGA NSW 2550 Abrahams LEETON NSW 2705 Teams of Our Lady EAWOOD NSW 2122 Marion Beech Catholic Women's League - WODONGA VIC 3690 Sr Jean Adams Mt Barker Sisters of St Joseph Teams of Our Lady (Team 1) TENTERDEN WA 6322 WODONGA VIC 3690 GOULBURN NSW 2580 Ms Beverly-Ann Beneke Mrs LAdams Staff Group, Catholic Schools Parish of The Good Shepherd St Andrews Parent Group Office Clearview CHIFLEY NSW 2036 WAITARA NSW 2077 CLEARVIEW SA 5085 The Sestan Family Marita Adeney Mrs Fay Biddle CARLINGFORD NSW 2118 Ballarat Diocesan Pastoral Catholic Women's League Council GLEN INNES NSW 2370 The Women of the Stanley River BALLARAT VIC 3350 Catholic Church Marie Bignall W000FORD QLD 4514 Sr Barbara Amott Catholic Women's League - Presentation Sisters The Franciscan Sisters Lower Macleay Congregation EVANS HEAD NSW 2473 SOUTH WEST ROCKS HOBART TAS 7001 NSW 2431 The Women of St Fergal's Parish R.C. and M.M. Anderson HAY NSW 2711 Mrs Irene Bingham No address recorded Catholic Women's League - Tuesdays Faith Group Conchita Anderson Tasmania NORMANHURST NSW 2076 Catholic Women's League - BEAUTY POINT lAS 7270 Ursuline Community Nelson Bay Mrs Elsie Black TOO WOOMBA QLD 4350 NELSON BAY NSW 2315 Catholic Women's League - Ursuline Community Ms D Andrew Bowral WELLINGTON POINT Catholic Women's League BOWRAL NSW 2576 QLD 4160 GUNNEDAH NSW 2380 Deborah Black WATAC Mr John Andrews St Brigid's Bible Study Group KINGS WOOD SA 5062 The Cursillo Movement NERANG QLD 4211 WATAC CHARLESTOWN NSW 2290 LBloom CARLTON SOUTH VIC 3053 Robin Apps Moombaki CLC Group WATAC NTH NARRABEEN WILLETON WA 6955 ST IVES CHASE NSW 2078 NSW 2101 Jo Boehme and S Murray WATAC - Parramatta Mrs Carmel Ardern and friends Holy Family Gowrie Parish HARRIS PARK NSW 2150 CHILTERN VIC 3683 GOWRIE AD' 2904 WATAC Nth Sydney Region Sr Josephine Armour A Bojkowski LONGIJEVILLE NSW 2066 Cabra Chapel Community St Kevin's Parish Cardiff CARDIFF NSW 2285 Women from East Maitland CUMBERLAND PARK Parish SA5041 Ms Margaret Bolton EAST MAITLAND NSW 2323 Ms Lisa Armstrong Parish of John XXIII Catholic Australian Young Christian Community Women of the New Testament MODBURY SA 5092 MOUNT ISA QLD 4825 Workers GRANVILLE NSW 2142 Mrs K Boniface Women of the Outer Western Clare Arundell Catholic Women's League Sydney Parishes TOLGA QLD 4882 SOUTH PENRITH NSW 2750 St Mary's Presbytery COLAC VIC 3250 Ms Leigh Bowden Women's Discussion Group Action for World Development KYABRAM VIC 3620 Mrs Margaret Bampton Catholic Women's League - SURRY HILLS NSW 2010 Women's Group Kingswood Roslyn Boyce et al KARAMA NT 0812 HYDE PARK SA5061 No address recorded Women's Spiritual Group Sr Jan Barrett Mrs Alisa Bray SALISBURY HEIGHtS SA 5109 Sisters of St Joseph, Parish Craft Group Good Sheherd Women's Theology Group Congregation Leadership Team Catholic Parish MT LAWLEY WA 6050 NORTH SYDNEY NSW 2059 MOUNT ISA QLD 4825 428 Woman and Man: One in Christ Jesus Sr Mary Brennan Judy Burn Jan Chivers Group of Parishioners from the St Gregory's Parish Council St Raphaels Parish Group Parish of Esk DONCASTER VIC 3108 COWRA NSW 2794 ESK QLD 4312 Jo and Bill Burns Josie Ciroclo and Friends Cannel Brennan MT WAVERLEY VIC 3149 SALISBURY SA 5107 Parish Leadership Team Beth Burt Ann D. Clark NULLAWARRE VIC 3268 Staff Group, Mater Misencordiae Catholic Education Office- Mrs J Bright Hospitals Parramatta Pastoral Associates of I)iamond SOUTH BRISBANE QLD 4101 PARRAMATFA NSW 2150 Valley Deanery Geraldine Butler Sr Helen Clarke RSC ROSANNA VIC 3084 St Joseph's Parish Sisters of Charity of Australia Catherine Brindle et a! COLUNGWOOD VIC 3066 PADDINGTON NSW 2021 Group of Women Parishioners, Mr Mike Byrne Srs Pauline Clayton and Sacred Heart Croydon Catholic Education Office Teresa Peebles NTh CROYDON VIC 3136 Townsville KINGAROY QLD 4610 Janene Brown AITKENVALE QLD 4814 Cecily Clayton Social Justice and Peace Marcia Byrne Petrie Catholic Community Committee Catholic Women's League - PFTRIE QLD 4503 NAMBOUR QLD 4560 Bowral Mr Tim Cobham Judy Browne et al BOWRAL NSW 2576 Diocesan Chancery Desmond Cahill Our Lady of Mercy Parish BENDIGO VIC 3550 St Brendan's Parish Council DICKSON ACT 2602 FLEMINGTON VIC 3031 Margaret Cody et al Joan Brownlee and 21 others BALLARAT VIC 3350 Sr Jean Cain GLEBE NSW 2037 The Assumption School Isabel Brustolin Jonlyn Coffey BATHIJRST NSW 2795 Catholic Women's League - Thomas More College Port Pine Ms Mary Campbell SALISBURY SA 5108 PORT PIRIE SA 5540 Catholic Women's League - JCoffeyetal National Executive BLACK FOREST SA 5035 Ms Kaye Bryan et al HOBART TAS 7000 MANUKA ACT 2603 Wyn Coghian (family and Mrs Catherine Carey friends) P Buchanan Catholic Women's League - D Watts, N Pinnuck & A Cursillo Group Redcliffe Horsham WOODY POINT QLD 4019 McQueen-Thompson HORSHAM VIC 3400 FINLEY NSW 2713 Cannel Coleman Ms Christine Cargill Catholic Women's League - Mary Buck Uniting Church in Australia - St Kevin's Parish Committee Maffra National Commission on via MAFFRA NSW 3860 CRANBOURNE NORTH Women and Men VIC 3977 SYDNEY SOUTH NSW 2000 Mrs M Collins Catholic Women's League Mrs E Burgess Philippa and Bart Carney CRYSTAL BROOK SA 5523 St Michael's Parish Support SMITHFIELD HEIGHTh Group QLD 4878 Sr Leone Collins SARINA QLD 4737 Mr G P Carroll et al Group of Parishioners, St John of Gemma Burke Members of Flowers God Centre Association of Pastoral EPPING NSW 2121 BROOME WA 6725 Associates Kath Carroll et al Congregational Leader and GUNNEDAH NSW 2380 WENDOUREE VIC 3355 Councillors Sr Maureen Burke Sisters of Mercy Margaret Carroll et al GUNNEDAH NSW 2380 Coordinator Quambatook Rosehaven Submission CLIFTON HILL VIC 3068 J Connolly BALLARAT VIC 3350 Narrabundah Parish Ms Judy Carter NARRABUNDAH ACT 2604 M and M Burke and 2 others from St Joseph's Teams of Our Lady Parish Elizabeth Conroy BALLARAT VIC 3350 CHELSEA VIC 3196 Brown, D Lewis, R Coniy FLAXTON QLD 4560 Yvonne Burke Philomena Carvalho WATAC - Nord's Wharf Group Catholic Women's League - Sr Mary Constable et al NORDS WHARF NSW 2281 GWYNNEVILLE NSW 2500 Sisters of the Good Samaritan Mary Burkitt Jenny Cash BALMAIN NSW 2041 Shelia Hawthorn, Roberta Women of the Sacred Heart Mr John Conway Michna, Veronica Ross Parish St Paul's Presbytery TOWNSVILLE QLD 4811 ALBURY NSW 2640 WOODRIDGE QLD 4114

Appendix 4 429 Kay Cook eta! Mr and Mrs Noel and Carole Ms Rebecca Dunn et a! Group from Our Lady of Fatima Dennis COCONUT GROVE Catholic Church HUGHES ACF 2605 NT 0810 CARINGBAH NSW 2229 Mary Densley et a! Sr Caterine Duxbuiy et a! Janet Coombs ADELAIDE SA 5000 Ursuline Sisters Canon Law Society of Australia Sr Anne Derwin rsj CROYDON PARK and New Zealand Sisters of S Joseph NSW NSW 2133 SYDNEY NSW 2000 BURWOOD NORTH NSW 2134 L Dwyer Ms Rita Cooper Ms Jean di Benedetto eta! Catholic Women's League Catholic Women's League - CLEAR ISLAM) WATERS KAUANING WA 6317 Chatswood QLD 4226 Joy Eastwood CRATE WOOD NSW 2067 J Dickson Catholic Women's League Sr Anne Cougle CatholicNomen's League - NAMBUCCA HEADS Group of Women, Holy Spirit Baulkham 1-ills NSW 2448 Parish BAULKHAM HILLS NSW 2153 Ms M Eather, J Sutherland and NICHOLLS ACT 2913 Srs Patricia Dillon and C Strohield Kath Cowan Margaret Kelly TOOWOOMBA QLD 4350 Catholic Women's League - Good Samaritan Sisters Joan Ebzery North Cairns NORTH WOLLONGONG Holy Family Parish, EDGE HILL QLD 4870 NSW 2500 Indooroopilly Kevin Cox eta! Sr Pat Dimeck JINDALEE QLD 4074 Holy Spirit School St Francis Xavier Parish Sr Beth Egan AITKENVALE QLD 4814 FRANXSTON VIC 3199 Dominican Sisters Sr Mary Cresp Ms Karen Dimmock HASSALL GROVE targeted discussion group of WATAC - Glebe Group NSW 2761 professional women GLEBE NSW 2037 K Englebrecht ANNANDALE NSW 2038 Ms E Diviny Catalyst for Renewal Ms Geraldine Croagh et al Our Lady Help of Christians HUNTERS HILL NSW 2110 GLEN IRIS VIC 3146 Parish B Entwisle Sr Paula Cronin KAMARAH NSW 2665 St Finbar's Parish Little Company of Mary Pauline and Neville Dodd EAST BRIGHTON VIC 3187 CAIRNS QLD 4870 BLUE BAY NSW 2261 M Fahy Mr Stephen Crotty Camle Donnell Catholic Women's League - Christian Life Community Holy Family Parish Buiwood Group MOUNT WAVERLEY VIC 3149 BURWOOD VIC 3125 RICHMOND VIC 3121 Mrs and Mr Pat and Keith Mrs J Fairbridge Mrs Mary Curotta Donovan Catholic Women's League - St Andrew's Parish St Mary's Dandenong Parish Wagga Wagga MALABAR NSW 2036 DANDENONG VIC 3175 ALBURY NSW 2640 Anne Curtis Mrs Joan Dore Mrs Marueen Federico and Marie Constable St Patrick's Parish FRANSTON VIC 3199 FAIRY MEADOW NSW 2519 PORT FAIRY VIC 3284 Mrs Marguerite Fennell et a! Irene D'Ale5safldro Mrs Esther Doyle BENTLEIGH VIC 3204 St Luke's Parish Catholic Women's League - Janice Ferguson Pastoral Council Archdiocese of Sydney Riverina Pregnancy Support LALOR VIC 3075 SYDNEY NSW 2000 Service Mrs Esme Da!ey Srs Marie-Rose Droulers and HOLBROOK NSW 2644 Catholic Cursillo Movement Alene Doherty P Fisher WOLLONGBAR NSW 2477 Religious of the Sacred Heart Good Shepherd Prayer Group Dominique Dalla-Pozza eta! BRAYBROOK VIC 3019 MULGRAVE VIC 3170 Santa Sabina Mrs Margaret Duffy Sr Wendy Flannery STRATHFIELD NSW 2135 Catholic Women's League - Sisters of Meny of Australia Beryl Damicker and others North Sydney LEWISHAM NSW 2049 UNGARIE NSW 2669 CASTLECRAG NSW 2068 Elizabeth Fletcher Christine de Groot Sr Barbara Duggan targeted discussion group of Beaconsfield and Glengarry CRITAS professiona! women Women NEW TOWN TAS 7008 GLEBE NSW 2037 GLENGARRY TAS 7275 Sr Barbara Duggan Sr Frances Flint Mars De Jongh eta! Sisters of St Joseph Catholic Media Office MITFAGONG NSW 2575 NEW TOWN TAS 7008 1DOWOOMBA QLD 4350

430 Woman and Man: One in Christ Jesus Gabrielle Foley Meg Grant Alison Healey St Joseph's Parish Social Catholic Women's League The Grail in Australia, Justice Group GRENFELL NSW 2810 NSW/ACT Region GUNNEDAH NSW 2380 Lisa Gray et al NORTH SYDNEY NSW 2060 George Frances Santa Sabina Sr Margaret Henderson Teams of Our Lady STRATHFIELD NSW 2135 Sisters of Mercy HIGFfIDN VIC 3216 Anne Gray et al WEST MOONAH TAS 7009 Mrs Helen Gadrielli 5 Women from Rose Bay Parish Sr Margaret Henderson Diocesan Finance and Property WATSON's BAY NSW 2030 Catholic Education Office Council Sr Rosemary Grundy NORTH HOBART TAS 7002 AITKENVALE QLD 4814 Leadership Team - Presentation Ms H Herzog Mary Gallagher Sisters, Queensland Catholic Women's League - PICNIC POINT NSW 2213 CLAYFIELD QLD 4011 Toronto Monica Gallagher Maureen Hager and friends TORONTO NSW 2283 Group of Catholic Women OATLEY VIC 2223 Betty Hicks WILLOUGHBY NSW 2068 Carly Halliday et al Society of St Vincent de Paul Margaret Gallagher Santa Sabina WALLSEND NSW 2287 Group of Women STRATHFIELD NSW 2135 Br Michael I-hill No address recorded Bridget Halge Marist Brothers Mrs Come Gannon Come and See Network DRUMMOYNE NSW 2047 Parish Justice Group ROSNY PARK TAS 7018 Anne Hill WENDOUREE VIC 3355 Anne Hampshire St Aloysius Community Centre BALLARAT VIC 3350 Ms Virginia Gawler Mary Immaculate Parish Council WATAC - Randwick WAVERLY NSW 2024 V Hindmarsh RAND WICK NSW 2031 Veronica Hammond and others CLRI (NSW) SI.JRRY HILLS NSW 2010 Ms Maria George from Gateshead, Redhead and St Peter's Parish Windale Monica Hodges EAST BENTLEIGH CHARLESTOWN NSW 2290 Catholic Women's League - VIC 3165 Mrs Mary Harkin Maryborough BROOWEENA QLD 4620 Sr Jenny Gerathy Catholic Women's League - Weekly Prayer Group Cowwarr Ms Gail Hogan WALLSEND NSW 2287 COWWARR VIC 3857 Catholic Women's League INNISFAIL QLD 4860 Miss Merle Gilbo Cheryl Hannaford and Family Group of Parishioners ROSSGLEN NSW 2439 Ms Eileen Hogg Mary hnniaculate Parish Ms Yvonne Harte Catholic Women's League IVANHOE VIC 3079 St Mary's Parish CHAPMAN ACT 2611 Ms Jenny Gilmour ALTONA VIC 3018 Elsie Holmes et al St Joseph's Parish Pastoral Maree Harris on behalf of the MAWSON ACT 2607 Council Parishioners of St Alipius Mrs Maree Holmes GILGANDRA NSW 2827 BALLARAT VIC 3350 Our Lady of the Assumption Girgenti Family Kari Hatherell Parish MACKNADE QLD 4850 Maroochydore and Caloundra CHELTENHAM VIC 3192 Therese Glass CALOUNDRA QLD 4551 Moya Homan Yackandandah/Osbomes Flat A Hartman Women's Study/Prayer group Prayer Group KLAMS Lenten Group KAMBAH ACT 2902 YACKANDANAH VIC 3749 NORTH PARRAMATFA Sr Janice Howard Mrs R Goldie NSW 2151 St Ita's and St Francis' Catholic Women's League - P Hay Parish Group Campbelltown Catholic Women's League - DUTTON PARK QLD 4102 CAMPBELLTOWN NSW 2560 Inglewood Mrs Pauline Howard Mrs Gillian Gonzalez INGLE WOOD NSW 2565 Parish Life Team, Wendouree St Michael's Group W Hawkins MINERS REST VIC 3352 WILLETON WA 6155 Christian Living Community Clara Hoye Margaret cs PENRITH NSW 2750 Teams of Our Lady Catholic Women's League - Sale Sr Rita Hayes GLADSTONE PARK VIC 3043 SALE VIC 3850 Sisters of Mercy J M Hoye Ms Kate Graham BALLARAT VIC 3354 Ave Maria College Small Christian Group, Trish Hayman et al ESSENDON VIC 3040 St Michael's Sarina St Joseph's Parents and Friends Joseph and Mary Hunyadi SARINA QLD 4737 GOULBURN NSW 2580 MILDURA VIC 3502

Appendix 4 431 Sr Josephine Huppatz Mrs R Kennedy Mrs B Lawrence and friends Sisters of St Joseph, SA Province Group of Women from Surfer's MELVILLE WA 6156 Leadership Team Paradise Parish Frances Lawson MARLESTON SA 5033 ROBINA QLD 4226 Oxenford Catholic Pastoral Mr Brian Incigneri Christine Kennedy Mission Catholic Charismatic Renewal St Paul Apostle Parish HOLLYWELL QLD 4216 EAST BURWOOD VIC 3151 ENDEAVOUR HILLS VIC 3802 Anne Leah Colleen Jackson Pauline Kenny Parish Group, Hadfield Virginia Mahony and Manta Diocesan Assembly Working HADFIELD VIC 3046 Sweeney Party Mrs N Ledingham FOREST HILL VIC 3131 ADELAIDE SA 5000 Catholic Women's League - Jan, Joan and Jemma Cecily Kenny Barraba St Williams Parish Elliott Casalegno and Peter BARRABA NSW 2347 GROVELY QLD 4054 Dowling Fred and Laurel Leslie GREENACRE NSW 2190 Judy and Joe Janssen PENNANT HILLS NSW 2120 CROWS NEST NSW 2065 Ms Mary Kenyon Pam Lever and Kath Petty Diocesan Catholic Education Mrs Annette Jarrett Kath Rawlinson, Helen Office Secondary Rec Association Mclvlahon FORBES NSW 2871 ADELAIDE SA 5000 WOORIM QLD 4507 Maureen Kemowski eta! Ms Gabrielle Jarvis eta! Sr Eugennie Levinson SWBG KALEEN ACT 2617 Parishes of Whyalla NUDGEE QLD 4014 WHYALLA NORRIE SA 5608 Mr and Mrs PJefferies Srs Anne Keys and Margaret LINDISFARNE lAS 7015 Mrs Pat Liddiard Cameron Catholic Women's League - Bay Ms Maree Johnson et a! FORBES NSW 2871 and Basin CAMBERWELL VIC 3124 Mrs C. T. Keys VINCENTIA NSW 2540 Mrs Erin Johnston Catholic Women's League - Martha Liesch eta! Catholic Women's League Manly Group of mothers and daughters ROWES BAY QLD 4810 MANLY NSW 2095 EASTWOOD NSW 2122 Mrs P Jones Ms Coralie Kingston Ms Margaret Linard Catholic Women's League - Social Action Office, CLRJ (QId) Focolare Movement, Women's Warialda SOUTH BRISBANE QLD 4101 Branch WARIALDA NSW 2402 Sr Anne-Marie Kinnane NORTH BALWYN VIC 3104 Del Jongkiyg and Terry Muscat Sister of Mercy Pamela Lipscombe GLOUCESTER NSW 2422 ROCKHAMVON QLD 4700 The Bethany Group Ms Catherine Joyce Sr Rosemary Kinne WHEELERS HILL VIC 3150 Ordination of Catholic Dominican Sisters Mrs S Lisle Women Inc. HASSALL GROVE NSW 2761 Community Group THORNBURY VIC 3071 Sr Margaret Knagge WOODVILLE WEST SA 5011 Veronica Joyce BARMEDMAN NSW 2668 Mr Rodney Little St Andrews Parish Community Ms Poppy Knapp Year 12 Students - Mend SOUTH CLAYFON VIC 3169 Catholic Women's League College Mr Michael Keeble BLJRLEIGH WATERS QLD 4220 BRADDON ACT 2601 Catholic Youth Services Mrs Sabina Kopinski Fr Jim Littleton HOMEBUSH WEST St Sebastians Yeronga Parish mac Education NSW 2140 YERONGA QLD 4104 DRUMMOYNE NSW 2047 Colleen Keeble et al Sr Anne Lane Ms Mary Loch St Joseph's Novitiate Justice Action Committee, Catholic Women's League QUAKERS HILL NSW 2763 Presentation Sisters SORRENTO QLD 4217 Dan and Adeline Keenan REGENTS PARK NSW 2193 Sr Bemeice Loch MODBURY NORTH SA 5092 Sr Mary Augustine Lane op Sisters of Mercy - Rockhampton Mr and Mrs Kehoe Women Religious of APREL ROCKHAMPTON QLD 4700 VALLA NSW 2448 MIJLGRAVE NORTH VIC 3170 Annette Locke, Margaret Mr and Mrs Paul and Pam Sr Helen-Mary Langlands Lawton, Sue Harris, Mary Goyne Kelloway Srs Faithful Companions of Jesus and Eileen Luthi LYONS ACT 2606 RICHMOND VIC 3121 WARWICK QLD 4370 Catherine Kelly Jean Latham Mrs Jackie Loczi Brigidine Justice in Ministry Catholic Women's League - "Little Beacons" CLC Revesby Group Armidale Heights MALVERN VIC 3144 ARMIDALE NSW 2350 REVESBY NSW 2212

432 Woman and Man: One in Christ Jesus Sr Helen Lombard Mrs Denise McCarthy Patrick and Maria Menkens Good Samaritan Community Bereavement Support Group, BUNDABERG QLD 4670 KARDINYA WA 6163 Glenalough Sr Maureen Merlo and Sr Mary Lowcock CLEAR ISLAND WATERS 7 other Sisters AITKENVALE QLD 4814 QLD 4226 Faithful Companion of Jesus Chanel Lucas eta] Christine McCarthy RICHMOND VIC 3121 Townsville Diocesan Youth Split from target discussion Mrs Maisie Miller Ministry Office group Catholic Women's League AITKENVALE QLD 4814 ASHFIELD NSW 2131 LEETON NSW 2705 Ms Mabeney Sr Betty McDonald and Adele Miller on behalf of KILABEN BAY NSW 2283 Josephine Ramsay St Francis Xavier OATLEY NSW 2223 Fr James Madden Parish Council Michael and John Parish P and D McEnroe BOX HILL VIC 3128 HORSHAM VIC 3400 Teams of Our Lady GD and A Mills ESSENDON VIC 3040 Alma Madden CtJRTIN ACT 2605 WATAC - Engadine Ms Kathleen McGee P Molony and others ENGADINE NSW 2233 Catholic Women's League - Women's Spirituality Group Bowral GOODNA QLD 4300 Sr Frances Maguire BOWRAL NSW 2576 Sisters of St Joseph of the Sr Monica Sacred Heart Sr Elizabeth McGovern c/- Convent of Merry ONGERUP WA 6336 Sandhurst Association DONALD VIC 3480 BEECHWORTH VIC 3747 Maureen Mahon Mr Gerard Moore Teams of Our Lady, Melbourne Marlene McGrath CTU Women's Response Group St Timothy's Catholic Committee No address recorded Community HUNTERS HILL NSW 2110 VERMONT VIC 3133 Ellen Mallon and C Anning Joan Moore and friends Centre for Church Life and Chris McGuigan c/-St Paul's Church Mission and Christine Hanningan BENTLEIGH VIC 3204 BEXLEY NSW 2207 BRISBANE QLD 4001 Kathleen Moran eta] Ms Colleen Malone Ms Judy McIntyre BALLARAT VIC 3500 'Stepping Stones'- Christian Life WATAC - South West Group G Morgan, V Anning and B PICNIC POINT NSW 2213 Community CLARE SA 5453 Brazendale Srs Fran Mannes LINTANA lAS 7009 Mary Luscombe and Marie and Josie McKeocon CONCORD NSW 2137 Mrs Joan Morris et al Terese Quinn Lindileld Parish Discussion MOONEE PONDS Phyl McKinnirey Group VIC 3039 National Council of Society of St WEST PYMBLE NSW 2073 Sr Anne Manning Vincent de Paul NORTHMEAD NSW 2152 Mrs Patricia Momsey Queensland Council of Religious Catholic Women's League - Institutes Ann McNamara and Friends Sydney GOODNA QLD 4300 WAGGA WAGGA NSW 2650 SYDNEY NSW 2000 Norma Marot June McNamara eta] Mrs Margaret Morrison Western Plains Deanety WOOLOO WIN QLD 4030 c/- Diocesan Centre ST ALBANS WEST Anne McPhee SALE VIC 3850 VIC 3021 Women's Issues Forum (MCSS) Colleen Muckan Barbara Marron ALPHING1ON VIC 3078 AICC St Francis Pastoral Centre Fr Brendan McPhillips MT ISA QLD 4825 MELBOURNE VIC 3000 St Parish Cindy Mulcay eta] A Martin Community, AND Santa Sabina Community of St John X)U1I DICKSON ACT 2602 STRATHFIELD NSW 2135 MODBURY SA 5092 Mr Gerard McQueen Mr and Mrs P. J. and MS. Marie Masterson Barossa Valley Parish Council Mullins CAIRNS QLD 4870 NURIOOTPA SA 5355 PORT MACQUARIE Sr Maura McAvoy Mrs Barbara Melican NSW 2444 Catholic Education Office Catholic Women's League Mrs Nareele Mullins NORTH HOBART TAS 7002 BALLARAT VIC 3350 St Mary's Church Sth Brisbane Pat McBurney Sr Una Melville SOUTH BRISBANE QLD 4101 Catholic Pastoral Formation St Parish Elizabeth Muirennan Centre FERNTREE GULLY Parish Group, St Columba's ORMOND VIC 3163 VIC 3156 LEICHHARDT NSW 2040

Appendix 4 433 Moira Munro Sr Maureen O'Connell op Sr Lorraine Phelan St Patrick's Parish (Congregation Leader) The Mercy Foundation GLEN INNES NSW 2370 Dominican Sisters, Holy Cross NORTH SYDNEY NSW 2059 Congregation Sr Irish Murray Ms Mary Phillips CUMBERLAND PARK SA 5041 Dominican Sisters St Anne's Kalinga Social Justice BOX HILL VIC 3128 Mrs Mary O'Connor Action Group Catholic Women's League - EAGLE JUNCTION QLD 4011 Anne Musso Christ the King Church NORTH ROCKHAMPTON Elizabeth Pidd and Helen TARALGA NSW 2580 QLD 4701 Kingsley Mrs B O'Connor et al DRUMMOYNE NSW 2047 Margaret Nagle Catholic Women's League - lona- St Francis Xavier's Pastoral Ms Jo Platt Maryknoll Council Teachers for Ethics and BUNYIP VIC 3815 BALLINA NSW 2478 Accountability Sr Mary O'Dea rsj BOWRAL NSW 2576 Loraine Naro and Patricia Sisters of St Joseph - Goulburn Campbell Hardwick Patricia Pocock GOULBURN NSW 2580 ARMIDALE NSW 2350 Central Coast Prayer Group BERKELEY VALE NSW 2261 Vilma and Margaret Needs Sr Maureen O'Kelly et al MORWELL VIC 3840 Catholic Women's League - Sr Margaret Porter Lower Macleay Sr Kay O'Neill Daughters of Charity of St SOUTh WEST ROCKS Centacare Alice Springs Group Vmcent de Paul NSW 2431 ALICE SPRINGS NT 0871 STRAWBERRY HILLS NSW 2012 Mr and Mrs Daryl and Mary Moira O'Sullivan Nelson targeted discussion group of Ms Katrina Porter CAIRNS QLD 4870 professional women Koroit Group EDGECLIFF NSW 2027 KOROIT VIC 3282 Mrs Maureen Newbigin Local Prayer Group Sr Jane Oldman Ms Katrina Porter INVERELL NSW 2360 Sacred Heart Parish Group Koroit Group OAKLEIGH VIC 3166 KOROIT VIC 3282 Mrs Anne Newman Catholic Women's League - Thea and Neil Ormerod Mr and Mrs Power Jerilderie KINGSGROVE NSW 2208 VIEW BANK VIC 3084 JERILDERIE NSW 2716 Sr Patricia Ormesher Sr Therese Power Srs Jan Niall and Wendy Religious of the Sacred Heart Catholic Education Office - Beresford Maning Community Ballarat Diocese FANNIE BAY NT 0820 REDFERN NSW 2016 BALLARAT VIC 3353 Ms Marea Nicholson Mary Oski Julie Prendergast Diocesan Liturgical Commission Our Lady of Sion College Parish of East Geelong BLACKTOWN NSW 2148 BOX HILL VIC 3128 GEELONG EAST VIC 3219 Mrs Peggy Nijam Mrs Bernadette Owen and President Catholic Charismatic Renewal friends Catholic Women's League MOUNT CLEAR VIC 3350 EAST DONCASTER VIC 3109 NORTH PARRAMATFA NSW 2151 Sr Patricia Nolan Glenys Oxlee Conference Leader of Religious Holy Name of Mary Parish President and Members Institutes QId DUNDAS NSW 2117 Catholic Women's League Australia BRISBANE QLD 4001 Parishioners ST GEORGE QLD 4487 Kathleen Nolan on behalf of Parish Group, St John the Bedford/lnglewood Parish Apostle R Prosser INGLEWOOD WA 6052 KIPPAX ACF 2615 (Team 24 Equipes Notre Dame) PARKVILLE VIC 3052 Ms Gwen O'Brien Margaret Patterson Prayer Group St Vincent de Paul and Helen Kearns Liz Quinn CROOKWELL NSW 2583 WEST KEMPSEY NSW 2440 SALE VIC 3851 Sr Leonie O'Brien Mrs P Patton Sr Sheila Quonoey et al Sisters of Mercy Catholic Women's League - Six Women WEMBLEY WA 6014 Traralgon WAGGA WAGGA NSW 2650 TRARALGON VIC 3844 Ms Michelle O'Brien Sr Mary Qurrin Young Professionals Group Camille Paul Sisters of Mercy PASCOE VALE SOUTH Women-Chinch Inc GRAFON NSW 2460 VIC 3044 MOSMAN NSW 2088 Brenda Randall Clare Avalon O'Callaghan Ray Paxton Catholic Women's League, Kairos Women's Prayer Group Loreto Normanhurst Portland BALWYN VIC 3103 NORMAN}{URST NSW 2076 PORTLAND VIC 3305

434 Woman and Man: One in Christ Jesus Mrs E Ransom Mary Saunders et al Sr Monica Sparks sgs c/-Teams of Our Lady c/- St Maiys Parish Sisters of the Good Samaritan WANGARATFA VIC 3678 BAIRNSDALE VIC 3875 No address recorded Kate Rayment Mr and Mrs EA Schwinghamer Anne Spence McCarthy Catholic Senior HAWKER ACT 2614 Women of Spirit, St Dominics Fligh School Sr Philomena Sewell and the CAMBERWELL VIC 3124 TAMWORTH NSW 2340 Magellan Group Paul Spencer Mrs A Reade YOUNG NSW 2594 St Brendan's Catholic Women's League - Fr G Shanahan FLEMINGTON VIC 3031 Pakenham Ballarat Council of Priests, PAKENHAM UPPER Staff and Students Northern Zone VIC 3810 Nazareth Senior College QUAMBATOOK VIC 3540 BANKSTOWN NSW 2200 Eileen Reardon and friends Ms P Shaw GOULBURN NSW 2580 Sr Monica Stallard et al Catholic Women's League - Sisters of Mercy - Brisbane Mrs Caroline Reed Morwell Congregation Catholic Women's League - MORWELL VIC 3840 BARDON QLD 4065 Batemans Bay Patricia Sheahan LONG BEACH NSW 2536 Aileen and Marion Stephenson St Vincent de Paul - Gawler KEW VIC 3101 M Rice and J Bright Conference ROSANNA VIC 3084 ROSE WORTHY SA 5371 Anne Stobaus Teams of Our Lady Joanne Richards Sr Moira Sheedy EAST KEILOR VIC 3033 St Carthage's Parish Group Sisters of Mercy - Tasmania PARKVILLE VIC 3052 DELORAINE lAS 7304 Mary and Tony Stokes TOWNSVILLE QLD 4810 Dr Bill Roberts Sr Margaret Sheil sgs St Vincent de Paul Society - St Mary's Church Group Fr Paul Sullivan East Bentleigh HAMILTON VIC 3300 Alcohol Awareness and Family EAST BENTLEIGH VIC 3165 Recovery Mrs Karen Shervington DARWIN NT 0801 Ms Marea Roberts et al Donnybrook Parish Pastoral Sisters of Mercy Council Mrs Dawn Sullivan NORTH SYDNEY NSW 2060 DONNYBROOK WA 6239 Church Ministry Programme Participants Mary Roddyetal Cathy Shields ROSTREVOR SA 5073 WARRIMOO NSW 2774 Parishioners Against Clergy Ms Susan Sullivan Claire Rogers Sexual Abuse Sophia Parish of St OAKLEIGH VIC 3166 CUMBERLAND PARK SA 5041 NORTH BALWYN VIC 3104 M Shortis Maria Sullivoi Mrs Prisca Rosario et al Catholic Women's League - Josephite Community Aid GREENSBOROUGH VIC 3088 Kiama GERRINGONG NSW 2534 ASI-IFEELD NSW 2131 Rosary Group St Michael's Catholic Church Sr Monica Sinclair Martha Swart SARINA QLD 4737 Sisters of Mercy - Singleton 6 Women from Darwin HAMILTON NSW 2303 NAKARA NT 0810 Anne Rosewarne Catholic Women's League Sisters of St Joseph C Szuhilas O'CONNOR ACT 2602 St Joseph's Convent P Teszke and M Young NORTH GOULBURN GRETA NSW 2334 Mrs Ruth Rush NSW 2580 Catholic Women's League - Sr Ellison Taffe Ballarat Cathedral Mrs Magaret Slattery et al Loreto Mandeville Hall Staff ALFREDTON VIC 3350 NORTH SYDNEY NSW 2059 Group TOORAK VIC 3142 Mrs A Ryan Mrs Ellen Smith Post-Renew Group, Church of BRADBIJRY NSW 2560 Mr Mark Taylor the Holy Spirit Bianca Smith and Society of St Vincent de Paul MIDDLETON TAS 7163 Helen Twamen LISMORE NSW 2480 Sr Caroline Ryan Santa Sabina Ms Cathy Tealde et al participants in Meeting at STRATHFIELD NSW 2135 ST MORRIS SA 5068 Randwick Mrs Marie Snell Therese Temby MILPERRA NSW 1891 St Brigid's Social Group, Catholic Education Office of WA Sr Caroline Ryan rsm St Brigid's parish LEEDERVILLE WA 6903 Interest Group - Sisters of Mercy HEALESVILLE VIC 3777 The President Parramatta Margaret and Leo Soulsby Catholic Women's League - NORTH PARRAMATFA Teams of Our Lady Toongabbie NSW 2151 BOX HILL VIC 3128 TOONGABBIE NSW 2146

Appendix 4 435 Annette Ti!brook eta! Mrs Janet Wallace Wendy Wise MT LAWLEY WA 6050 Ave International St joseph's Primary School VICTORIA PARK WA 6979 GOULBURN NSW 2580 Joan Tobin Catholic Women's League - Tricia Walsh eta! Srs Norma Wood and Dorothea Gympie SCARBOROUGH WA 6019 White GYMPIE QLD 4570 M Ward et al Marist Sisters LAVERTON VIC 3028 Fr christopher Toohey EVATF ACT 2617 Catholic Adult Education Centre Ms Sandra Waters Ann Woodruff REVERSBY NSW 2212 The Voice of the Harvest Prayer The Grail in Australia - Melbourne Regional Group Mrs Mary Uhlmann Group KEW Vic 3101 Catholic Women's League - KUNUNOPPIN WA 6459 Central Region Eileen and Jim Watson Sr Evelyn Woodward TUGGERANONG ACT 2901 NYAI-! WEST VIC 3595 Sisters of St Joseph Congregation LOCKINVAR NSW 2321 Marie Louise Uhr BWWatson Ordination of Catholic Women Knights of the Southern Cross - Sr Reba Woodwiss KINGSTON ACT 2604 Sarina Branch Womens Workshop Group SARINA QLD 4737 MARYBOROUGH VIC 3465 Jill Uhr The Counsellors of Centacare Ms Karen Weeramanthn Year 11 Religious Education Brisbane Territory Health Services St Michael's College FORTITUDE VALLEY RAPID PARK NT 0810 ASHGROVE QLD 4060 QLD 4006 Mrs Jennifer Weissenfeld eta! Kath Young Mrs C Valladares CLC Noosa District Catholic Parish TWIG Secretary BALLARAT VIC 3350 Council EUMUNDI QLD 4562 GLEN WAVERLEY VIC 3150 Sr Mary Jo Wells Mr and Mrs Van de Lear Srs of St Joseph of the Sacred Sr M Zita MT WAVERLEY VIC 3149 Heart - WA Province Sisters of the Good Samaritan NORTH FITZROY VIC 3068 Come van der Bosch and SOUTH PERTH WA 6951 Friends Ms Glennys Westbury TOOWOOMBA QLD 4350 LEGANA TAS 7277 Maria and Keys Van Rooy Sr Dorothea White Sixty submissions from individuals WATSON ACT 2602 Marist Sisters et a! and groups requested that their Ms Deiroras and Pack LAVERTON VIC 3028 submission not be reported in the VanProoyen Ms Katy Wild list of submissions received. DRUMCONDRA VIC 3215 NORTH SYDNEY NSW 2060 Cheryl Vernon Mrs and Mr Mary and Tom Edmund Rice Centre for Social Williams Ministry SOUTH BLACKBURN VIC 3130 FREMANTLE WA 6160 Mrs Claire Williams Pauline Victory Catholic Women's League - Ladies Lunch Group Bowral SOUTH PLYMFFON SA 5038 BURRADOO NSW 2576 Ms Margaret Wales Dallas Williams Catholic Women's League - Hobart Archdiocesan Youth Armadale Festival NARRABRI NSW 2390 HOBART TAS 7001 Ms Pat Walker Mary Williams Catholic Women's League Women's Ministry Group POORAKASA 5095 PORT MELBOURNE VIC 3207 Pat Walker Srs RaeAnne Williams and Parish Pastoral Council Roseria Dix Every effort has been made to ROSEBUD VIC 3939 BOX HILL VIC 3129 ensure the accuracy of the list of Mr Matthew Wall Claire Willis participants presented above. Active Parenting Discussion Catholic Women's League - The authors andpublisher Group Yolla would be pleased to rectify any TURRAMURRA NSW 2074 YOLLA TAS 7325 inaccuracy.

436 Woman and Man: One in Christ Jesus APPENDIX 5 Instructions for Coders and Coding Frame

The Participation of Women in the Catholic Church in Australia

Instructions for Coders Coding Sheets

Appendix 5 437 The Participation of Women in the Catholic Church in Australia A research project undertaken for the Australian Catholic Bishops' Conference by: the Bishops' Committee for Justice, Development and Peace; the Australian Catholic University; and the Australian Conference of Leaders of Religious Institutes. Analysis of Written Submissions: Instructions for Coders The Research Management Group thanks for you volunteering to be involved in the coding of the 2,500 written submissions which have been submitted. Your generosity and skills are much appreciated. Approximately thirty people have offered to assist us with this large task. Each coder will receive about eighty submissions to process. It is hoped that the task for each coder will not involve more than sixty hours work. Set out below are specific instructions for the coding of written submissions. At the outset, we wish to emphasise the importance of the confidentiality of the submissions. The coders have been selected because of both their appropriate background and the sense of confidentiality they would bring to this sensitive task. This issue is a prime concern to us. No photocopying of the written submissions has occurred or should occur. This original material is the property of those who commissioned the research, and must be used only for the purposes of the research. We have received legal advice that any other copying, use or distribution of this material by the Research Management Group or those assisting in the research could give rise to action under copyright and privacy legislation. Please keep the submissions in a private and safe place at all times so that confidentiality is maintained throughout the coding process. Special instructions will be given to coders about the return of the submissions to the BCJDP Secretariat. It would be most unfortunate if any submissions were lost or fell into unauthorised hands. The coding frame for the written submissions has been developed around the four questions which have guided the research: What are various ways in which women participate in the Catholic Church in Australia? These ways could be described in areas such as the home, parish, diocese, educational and healing ministries of the Church or women's groups. What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? The members of the Research Management Group, in conjunction with outside specialists, have designed and tested the coding frame over a long period. This instrument is intended to identify and record the great majority of responses to each question in considerable detail. However, a few submissions may be so unusual that there is little or nor correspondence with the coding frame. If this occurs, please attach a note to the submission stating that it requires separate analysis. To verify the accuracy of the coding process, at the end of the briefing session all coders will be asked to code the same submission. A record will be kept of the degree of accuracy in the coding of each response. Included in the eighty submissions received by each coder will be one common submission which coders will not be able to identify. Once more, the response to this submission from all coders will be analysed and the accuracy of response will be documented as part or the project's final report.

438 Woman and Man: One in Christ Jesus Specific Instructions: Spend time becoming familiar with the coding frame. A sound knowledge of the codes will assist you greatly with both your accuracy and the time spent on the task. Enter the submission number at the top of the column on each page. Use a separate column for each submission. Record the response to each question by placing a tick in the appropriate box in line with the specific description of response. To facilitate the coding process, the descriptions of responses have been grouped under general headings. When you use a descriptor which refers to "other ...., simply tick the box. You do not need to provide additional information. At the end of each question there is a category, "Overall Response to Question", which includes a description "includes passages suitable for quotation". Provided that the submission did not seek confidentiality in this regard (see code 1003 and 1004), tick the box and highlight the passages which you believe are suitable for quotation in a yellow highlighter. In the written submission itself, write the code number you have selected in the margin next to the written response. You may find it beneficial to discuss the way you are coding some of your submissions with another coder. However, such sharing is a suggestion rather than a requirement of the process. If you have queries about any aspect of the coding, please do not hesitate to contact either:

Or Marie Macdonald OR Mr Bob Dixon, Postorol Research Office, Australian Catholic Universitic Christ Campus Australian Catholic Bishops' Conference Phone: (03) 9563 3654 Phone: (03) 9543 5111 Fox: (03) 9563 3605 Fax: (03) 9543 5221 email: [email protected] email: [email protected]

We ask that the coding be completed by 30 January 1998. If you have any difficulties in completing the task by this date, please contact Marie as soon as possible.

All submissions and coding sheets are to be returned by certified mail (the cost of which will be reimbursed to senders) to:

Research Management Group Attention: Or Marie Macdonald Women's Participation In the Catholic Church in Australia Leo XIII House 19 Mackenzie Street North Sydney NSW 2060

Once again, the Research Management Group would like to thank you for your valuable contribution to this important research project.

Appendix 5 439 CONFIDENTIALITY 1001 not requested 1002 do not list this submission 1003 do not refer to this submission 1004 do not refer to parts circled in red

COMMENTS ABOUT THE RESEARCH 1005 concern that the research on women's participation neglects other groups 1006 concern that the views expressed apply also to lay men 1007 concern that the research on women's participation panders to a feminist agenda 1008 concern that the term 'participation' is not defined 1009 concern that the term 'participation in' implies that women are not an integral part of the Church 1010 other concerns about the research 1011 appreciation that the Bishops have undertaken this project 1012 appreciation for the opportunity to be involved in the project

1. WHAT ARE THE VARIOUS WAYS IN WHICH WOMEN PARTICIPATE IN THE CATHOLIC CHURCH IN AUSTRALIA?

CODE DESCRIPTION OF RESPONSES VOLUNTARY ROLES HOME 1101 home 1102 wife 1103 mother 1104 faith educator in the home 1105 provider of hospitality at home 1106 other roles in the home PARISH 1107 voluntary pastoral associate 1108 voluntary parish staff roles 1109 parish (pastoral) council 1110 other volunteer leadership & ministry roles 1111 leaders of prayer and communion services 1112 general participation 1113 ministers of the Eucharist 1114 readers 1115 altar girls 1116 other liturgical preparation and involvement 1117 sacramental preparation groups 1118 catechetical roles with children 1119 government school catechist 1120 catechetical roles with adults (inci RCIA) 1121 cleaning and maintenance roles 1123 catering roles 1124 financial contribution 1125 small Christian communities 1126 prayer groups 1127 discussion groups

44o Woman and Man: One in Christ Jesus 1. WHAT ARE THE VARIOUS WAYS IN WHICH WOMEN PARTICIPATE IN THE CATHOLIC CHURCH IN AUSTRALIA? 1128 service group (eg St. Vincent de Paul) 1129 ecumenical groups 1130 social justice groups 1131 mothers' and children's groups (mci. play groups) 1132 family groups 1133 social and sporting groups 1134 women's groups 1135 other group participation 1136 taking communion to the sick and elderly 1137 visitation 1138 other caring roles 1139 other voluntary parish roles WIDER COMMUNITY 1140 contribution to the wider society 1141 visitation 1142 women's groups and organisations 1143 community organisations 1144 community service 1145 work with ethnic communities 1146 work with rural communities 1147 workplace HEALTh AND SOCIAL WELFARE 1148 social welfare roles 1149 health care roles 1150 counselling roles 1151 other healing ministries EDUCATION 1152 education 1153 parent involvement in schools 1154 adult education roles 1155 other voluntary education roles 1156 theological student WIDER CHURCH 1157 pastoral formation student 1158 tertiary Catholic student groups 1159 diocesan pastoral councils 1160 other diocesan agencies or commissions 1161 national agencies or commissions 1162 chaplaincy roles 1163 Catholic Women's League 1164 Marriage Encounter 1165 Teams of Our Lady 1166 other Catholic organisations 1167 overseas missions RELIGIOUS CONGREGATIONS OF WOMEN 1168 membership of religious congregations 1169 education 1170 health care 1171 rural communities

Appendix 5 441 1. WHAT ARE THE VARIOUS WAYS IN WHICH WOMEN PARTICIPATE IN THE CATHOLIC CHURCH IN AUSTRALIA? SUBMISSION NUMBER: RELIGIONS CONGREGATIONS OF WOMEN 1172 overseas missions 1173 other ministries of religious congregations OTHER VOLUNTARY ROLES 1174 other voluntary roles

PROFESSIONAL ROLES IN CATHOLIC ORGANISATIONS PARISH 1201 pastoral associate (parish pastoral worker) 1202 other parish staff roles CATHOLIC HEALTH & SOCIAL WELFARE 1203 social welfare 1204 health care 1205 counselling CATHOLIC EDUCATION 1206 school teachers 1207 Religious Education teaching 1208 school principals 1209 other school administrators 1210 Catholic Education Office 1211 tertiaiy education 1212 theology lecturer 1213 pastoral formation educator 1214 adult education 1215 other educational roles WIDER CHURCH 1216 diocesan agencies or commissions 1217 national agencies or commissions 1218 Catholic organisations 1219 other professional roles VOLUNTARY/PROFESSIONAL NOT SPECIFIED 1301 education 1302 wider church 1303 health and service welfare OTHER 1401 no response 1402 don't know 1403 don't understand question 1404 other OVERALL RESPONSE TO QUESTION ONE 1501 satisfied with current ways of participating 1502 seeks greater participation 1503 historical background noted 1504 limitations of women's participation noted 1505 participation limited because women can't be ordained 1506 includes passages suitable for quotation 1507 provides an example of a significant submission

442 Woman and Man: One in Christ Jesus 2. WHAT ASSISTANCE AND SUPPORT ARE CURRENTLY OFFERED TO WOMEN TO PARTICIPATE IN THE CHURCH?

QUANTITY OF ASSISTANCE & SUPPORT 2101 no support or assistance needed 2102 not aware of any specifically for women 2103 no support or assistance offered 2104 hardly any assistance or support offered 2105 spasmodic assistance and support offered 2106 some assistance and support 2107 adequate assistance and support 2108 a lot of assistance and support 2109 more support and assistance than previously offered 2110 more support and assistance than necessary 2111 very little support or assistance offered to lay women 2112 as much support and assistance as offered to lay men 2113 no support for women who do things informally 2114 no support for separated or divorced women 2115 no support for mothers of disabled children 2116 varies depending on priest/parish/diocese 2117 difficulties with access to support and assistance due to location 2118 difficulties with access to support and assistance due to lack of childcare provisions 2119 other factors relating to the quantity of assistance and support

NATURE OF ASSISTANCE & SUPPORT 2201 support for motherhood and caring roles 2202 support to undertake faith education roles in the home, school or with adults 2203 help with childcare provided 2204 work arrangements offered by Church employers that help people harmonise their work and family responsibilities 2205 support to participate in parish lay ministries 2206 sacramental programs 2207 education and training undertaken at women's own expense 2208 funded training offered 2209 adult faith education available 2210 pastoral training available 2211 theological training available 2212 promotion of collaborative ministry 2213 assistance, support and encouragement to undertake leadership roles 2214 assistance, support and encouragement to share in decision- making roles 2215 assistance, support and encourgement to undertake further study 2216 assistance and support to undertake ancillary roles or menial tasks 2217 support and assistance to participate in diocesan Church committees or groups 2218 publications/conferences/seminars 2219 other ways of providing assistance or support

Appendix 5 443 WHAT ASSISTANCE AND SUPPORT ARE CURRENTLY OFFERED TO WOMEN TO PARTICIPATE IN THE CHURCH? SOURCE OF ASSISTANCE & SUPPORT 2301 support from husband/family 2302 support from other women 2303 support from women's groups 2304 support from own religious congregation 2305 support from women religious 2306 support from groups and movements 2307 support from parish priest 2308 support from parish pastoral workers (pastoral associates) 2309 some priests/bishops supportive and encouraging 2310 support from spiritual directors, chaplains, retreat directors. 2311 other sources of assistance and support

OTHER 2401 no response 2402 don't know 2403 don't understand question 2404 other

OVERALL RESPONSE TO QUESTION 2 2501 satisfied with current assistance and support for women 2502 seeks greater assistance and support for women 2503 includes passages suitable for quotation 2504 provides an example of a significant submission

WHAT ARE THE BARRIERS TO WOMEN'S PARTICIPATION IN THE CATHOLIC CHURCH IN AUSTRALIA? NO BARRIERS 3001 There are no barriers to women's participation in the Church

SOCIETY & CULTURE 3101 a tradition of social, professional and religious inferiority concerning women 3102 the current attitude of the superiority of men in our society 3103 a culture that is controlled by male-dominant ideas 3104 entrenched ideas which are resistant to change 3105 lack of inclusive language 3106 women's attitude concerning traditional expectations of their role 3107 radical/aggressive feminism 3108 family responsibilities 3109 work responsibilities 3110 lack of time 3111 other social and cultural barriers 3112 women in migrant and refugee communities 3113 English language difficulties 3114 personal difficulties eg. illness, shyness, age

444 Woman and Man: One in Christ Jesus 3. WHAT ARE THE BARRIERS TO WOMEN'S PARTICIPATION IN THE CATHOLIC CHURCH IN AUSTRALIA?

CHURCH STRUCTURES & PRACTICES 3201 a particular priest's attitude to women 3202 the negative attitude of some priests to women 3203 the negative attitude of some bishops to women 3204 the negative attitude of some lay men to women 3205 the negative attitude of some lay women to women 3206 the negative attitude of the Vatican to women 3207 the negative attitude of the Pope to women 3208 apathy among women in the Church 3209 lack of encouragement by men for women to participate in Church matters 3210 women's contribution undervalued 3211 the tendency on the part of the clerics to deny the existence of conflict or difference 3212 men's fear of women's participation 3213 clergy's fear of women's participation 3214 lack of recognition of the laity 3215 patriarchal system of the Church 3216 the hierarchical structure of the Church 3217 the authoritarian nature of the Church 3218 fear of speaking out 3219 concern of Church leaders with wealth and power 3220 decision-making reserved to clerics 3221 lack of women in the Vatican 3222 lack of participation in decision-making processes of the Church 3223 few opportunities to participate in leadership of the Church 3224 lack of consultation on the appointments of bishops 3225 systems and structures in the Church which are not in touch with the contemporary needs and experiences of people 3226 canon law 3227 lack of inclusive religious imagery and language 3228 lack of inclusive social language in the church 3229 use of inclusive language in the Church 3230 lack of awareness of women's history and experiences in the Church 3231 discrimination in the Church on the basis of gender 3232 lack of gender equity on Church committees at parish level 3233 lack of gender equity on Church committees at diocesan level 3234 lack of gender equity on Church committees at national level 3235 girls not being able to act as altar servers 3236 exclusion of women as Eucharist ministers 3237 women who seek to play too much of a role in the Church 3238 breakdown in communications in various levels in the Church 3239 lack of information about opportunities for participation 3240 unfortunate past experiences within the Church 3241 lack of adult faith education 3242 lack of education for ministry in the Church 3243 cost of theological and ministry courses 3244 other barriers associated with Church structures and practices

Appendix 5 445 WHAT ARE THE BARRIERS TO WOMEN'S PARTICIPATION IN THE CATHOLIC CHURCH IN AUSTRALIA? CHURCH TEACHINGS 3301 the Church's traditional teaching concerning women 3302 the Church's traditional teaching on abortion 3303 the Church's traditional teaching on contraception 3304 the Church's traditional teaching on divorce and remarriage 3305 the Church's traditional teaching on the compulsory celibacy of priests 3306 the Church's teaching on the ordination of women 3307 the Pope's ban on the discussion of the possibility of women's ordination 3308 the only barriers to the participation of women seem to be those duties exclusive to the priesthood 3309 women not being able to marry dergy and fulfil the special ministry of a clergyman's wife 3310 other factors relating to Church teachings PROFESSIONAL SERVICE & EMPLOYMENT 3401 lack of perceived career path that opens up positions which are available only to ordained ministers 3402 lack of appropriate remuneration levels 3403 lack of status as a paid minister 3404 lack of professional structures eg. role descriptions, duty statements, tenure, contracts, appraisal procedures 3405 lack of finance can be a barrier to women being formed for leadership levels eg. university degree 3406 other professional factors OTHER 3501 no response 3502 don't know 3503 don't understand the question 3504 other OVERALL RESPONSE TO QUESTION 3 3601 supports the current participation of women 3602 seeks greater participation of women 3603 includes passages suitable for quotation 3604 provides an example of a significant submission WHAT ARE SOME WAYS IN WHICH WOMEN'S PARTICIPATION IN THE CHURCH CAN BE INCREASED? SOCIETY & CULTURE 4101 promote gender equality and opportunities 4102 foster respect for women's unique contribution 4103 promote the recognition of the central importance of women's work in the home 4107 other social and cultural ways to increase participation CHURCH STRUCTURES AND PRACTICES HOME 4201 support the role of women as wives/mothers 4202 support the role of women as full-time mothers 4203 strengthen family faith formation and prayer life 4204 provide education programs for women which foster the faith education of young children

446 Woman and Man: One in Christ Jesus 4. WHAT ARE SOME WAYS IN WHICH WOMEN'S PARTICIPATION IN THE CHURCH CAN BE INCREASED? PARISH & LITURGICAL PRACTICES 4205 increase women's involvement in the parish 4206 encourage men to be more involved in the parish 4207 allow girls to act as altar servers - 4208 allow women to preach 4209 foster women's participation by encouraging men to participate more 4210 make the Eucharist more available 4211 make greater use of women religious 4212 enlist the help of retired priests WIDER CHURCH 4213 recognise alienation of women from the Church 4214 recognise conflict with the Church regarding the participation of women 4215 recognise women's great contribution to the Church 4216 bishops to apologise for the Church's failure to adequately recognise the place of women 4217 ensure women are offered more than menial tasks 4218 encourage women to join women's groups in the Church 4219 encourage women to take on group leadership in the Church 4220 involve young people in all aspects of the Church's life 4221 involve married women in marriage preparation 4222 train women as canon lawyers 4223 train women as marriage celebrants 4224 increase women's involvement in social welfare and ministiy roles 4225 establish support groups for women 4226 establish support groups for women who are abused or raped 4227 establish support groups for infertile couples 4228 establish support groups for needy women 4229 appoint women to Vatican congregations and councils 4230 appoint women as cardinals PRAYER 4231 prayer 4232 pray for more vocation SPIRITUALITY 4233 women must deepen their personal spiritual growth 4234 development of a feminine spirituality 4235 emphasise dedication to the Word of God 4236 women should be used as spiritual guides for seminarians LANGUAGE 4237 use inclusive religious imagery and language 4238 use inclusive social language GENDER EQUALITY 4239 reform Church structures to remove gender inequalities and establish a balance of men and women on all Church advisory groups 4240 allow women's talents to be fully utilised 4241 challenge priests who are prejudiced in their attitudes to women

Appendix 5 447 4. WHAT ARE SOME WAYS IN WHICH WOMEN'S PARTICIPATION IN THE CHURCH CAN BE INCREASED? COMMUNICATION & CONSULTATION 4242 establish women's advisory bodies to advise the bishops 4243 set up communications processes within the Church with broad consultation 4244 seek opinion on key issues within the Church 4245 encourage women to have a voice in the Church 4246 publicise women's achievements in the Church 4247 allow ongoing discussion about the ordination of women DECISION-MAKING 4248 increase women's involvement in decision-making at all levels 4249 increase women's involvement in decision-making at parish level 4250 increase women's involvement in decision-making at diocesan level 4251 increase women's involvement in decision-making in Vatican congregations 4252 remove the connection between decision-making and ordination 4253 leave decision-making in the hands of the priests LEADERSHIP 4254 educate women and men in the vision of shared leadership 4255 appoint women as spokespersons for the Church where appropriate 4256 promote opportunities for women to participate in leadership in the Church 4257 appoint women to major diocesan leadership groups 4258 appoint women as parish pastoral coordinators 4259 appoint women as the leaders of basic ecdesial communities EDUCATION 4260 promote a knowledge of women's history to gain a sense of their identity in the church 4261 educate Catholics on gender equality and justice 4262 re-educate bishops and priests on women's issues and women's theology 4263 encourage women in catechetical work in government schools 4264 place religious education in the hands of priests and religious 4265 establish more coeducational Catholic schools THEOLOGICAL EDUCATION 4266 re-examine the portrayal of men and women in moral theology 4267 provide access for women to pastoral, religious and/or theological education 4268 women's theological work to be seen as valid and important in the Church 4269 encourage theologically qualified women to become professors in the seminary 4270 training for the priesthood to involve personal development and counselling, women's issues and women's theology OTHER 4271 other ways to increase women's participation regarding Church structures and practices

448 Woman and Man: One in Christ Jesus 4. WHAT ARE SOME WAYS IN WHICH WOMEN'S PARTICIPATION IN THE CHURCH CAN BE INCREASED? CHURCH TEACHINGS GENDER EQUALITY 4301 reform beliefs and associated practices that do not promote equality of men and women

PRIESTHOOD & MINISTRY 4302 examine the position of women in the early Church as deacons, Eucharist leaders and their presence at the Last Supper 4303 permit women to marry the clergy and fulfil the special ministry of a clergyman's wife 4304 permit women to be ordained as deacons 4305 permit women to be ordained as priests 4306 give women who work in ministries to the sick the power to heal and absolve

MARRIAGE & FAMILY 4307 explain the Church's teaching on birth control 4308 support the Church's teaching on family planning 4309 clergy to support the Church's pro-life stance 4310 revise the Church's teaching on artificial contraception 4311 reconsider the Church's teaching on divorce and remarriage

OTHER 4312 other ways to increase women's participation associated with Church teachings

PROFESSIONAL SERVICE & EMPLOYMENT 4401 foster opportunities for using the academic and theological qualifications and experiences of women in the service of the Church 4402 encourage women to assume professional leadership roles in the church where appropriate 4403 provide appropriate status and remuneration for women in the professional service and employment of the Church 4404 develop adequate structures and procedures for professional roles: eg role descriptions, duty statements, tenure, contracts, appraisal procedures 4405 other professional service and employment factors concerned with increasing women's participation

OTHER 4501 no response 4502 don't know 4503 don't understand the question 4504 other

OVERALL RESPONSE TO QUESTION 4 4601 supports the current participation of women 4602 seeks greater participation of women 4603 believes women have too much involvement in the Church 4604 includes passages suitable for quotation 4605 provides an example of a significant submission

Appendix 5 449 APPENDIX 6 Coders of Written Submissions

Sr Cannel Bambridge sgs Sr Marie Keily sgs Sr Mary Shanahan rsq BALGOWLAH NSW 2093 WINDSOR NSW 2756 KENSINGTON NSW 2033 Sr Christopher Burrows sgs Br Tom Kingston cfs Dr David Sim CAMPBELLTOWN NSW 2560 Australian Catholic University Australian Catholic University Sr Mary Byrne rsc BALLARAT VIC 3353 EVERTON PARK QLD 4053 BONDI NSW 2026 Dr Sally Liddy Sr Elizabeth Smith op Sr Pauline Coil sgs Australian Catholic University Australian Catholic University BALMORAL QLD 4171 DICKSON ACT 2602 DICKSON ACT 2602 Sr Margaret Costigan rsc Dr Christine Manning sgs Dr Barabara Stead rsm MOONEE PONDS VIC 3099 GLEBE NSW 2037 Australian Catholic University ASCOT VALE VIC 3032 Sr Mary Duffy sgs Mr Pat McArdle EAST PRESTON VIC 3072 Australian Catholic University Sr Catherine Thom rsj STRATI-IFIELD NSW 2135 Australian Catholic University Dr Kathleen Engebreon STRATHFIELD NSW 2135 Australian Catholic University Sr Bernice McDonnell sgs ASCOT VALE VIC 3032 BLACKTOWN NSW 2148 Sr Margaret Toohey rsj GLEBE NSW 2037 Sr Judith Foster sgs Sr Julian McKenna sgs BLACKTOWN NSW 2148 NORTH BALWYN VIC 3104 Sr Lorraine Victorsen sgs MARSFIELD NSW 2122 Mr George Frances Sr Maureen Minehan csb ITIIGHTON VIC 3216 MALVERN VIC 3144 Dr Louise Welbourne op Sr Mary O'Neill sgs Australian Catholic University Sr Annette Giltrow sgs DICKSON ACT 2602 PENNANT 1-11LIS WSW 2120 COORPAROO QLD 4151 Dr Rose Marie Prosser Mrs Margaret Zucker Sr Kim Maree Goodwin op LINDFIELD NSW 2070 Australian Catholic University BOX HILL NSW 3128 NORTH SYDNEY NSW 2058 Sr Mary Ronayne sgs Sr Angela Grant rsj NORTH BALWYN VIC 3104 LAKEMBA NSW 2195 Miss Linda Salpietro Sr Jennifer Hartley rsm Australian Catholic University Australian Catholic University ASCOT VALE VIC 3032 BALLARAT VIC 3353

450 Woman and Man: One in Christ Jesus APPENDIX 7— Catholic Church Life Survey: Sample Design Tolol Catholic Total parkhes Catholic Sample parishes Samplinq Samphng Sampling Notional number fraction of offenders on Rural Total Ie parish Urban

Sydney 1826745 589555 136 0 136 4335 21 0 21 15 - 15 15112 Armidale 185 769 45777 4 21 25 1 831 4 4 8 100 19 32 2 432 Bathurst 203166 62636 8 16 24 2610 4 4 8 50 25 33 3466 Broken Bay 728 220 180 148 39 0 39 4619 7 0 7 18 - 18 5367 Lismore 380064 90517 11 19 30 3017 4 4 8 36 21 27 4007 Maitland—Newcastle 553423 134647 42 11 53 2541 5 4 9 12 36 17 3796 Parramatta 790 867 268 293 25 20 45 5962 8 0 8 16 20 18 7918 Wagga Wagga 180 960 59553 8 22 30 1985 4 4 8 50 18 27 2636 Wdcannia4orbes 125 958 37699 1 19 20 1 885 1 5 6 100 26 30 1 877 Wollongong 531967 157232 16 15 31 5072 4 4 8 25 27 26 6736 Canberra & Goulburn 503 924 153639 25 34 59 2 604 6 4 10 24 12 17 4323 Province of Melbourne Melbourne 3 240 140 979 959 216 16 232 4224 31 4 35 14 25 15 24541 Ballarat 383873 97933 10 44 54 1814 4 4 8 40 11 17 2709 Sale 308811 74852 10 18 28 2673 4 4 8 40 22 29 3550 Sandhurst 311 779 84619 13 27 40 2 115 4 4 8 31 15 20 2 809 Hobart 453082 89496 20 21 41 2183 6 4 10 30 19 24 3623 Province of Adelaide Adelaide 1228268 265 216 54 24 78 3400 8 4 12 15 17 15 6 773 Darwin 175651 40515 5 11 16 2532 4 4 8 80 36 50 3363 PortPirie 172419 29384 5 18 23 1278 4 4 8 80 22 35 1697 Province of Perth Perth 1234404 329557 85 17 102 3231 12 4 16 14 24 16 8416 Broome 30781 8982 3 8 11 817 3 4 7 100 50 64 949 Bunbury 206 629 41 780 4 22 26 1 607 4 4 8 100 18 31 2 134 Geraldton 116089 28456 6 12 18 1581 4 4 8 67 33 44 2099 Province of Brisbane Brisbane 1 978 397 486273 100 13 113 4303 13 4 17 13 31 15 12 144 Cairns 206646 54039 6 19 25 2162 4 4 8 67 21 32 2871 Rockharnpton 339 393 87498 16 20 36 2431 4 4 8 25 20 22 3228 Toowoomba 218 009 58831 7 28 35 1 681 4 4 8 57 14 23 2232 Townsville 235 140 69637 17 14 31 2246 4 4 8 24 29 26 2983 Ausfralia 16850574 4606 723 892 509 1401 3288 185 101 286 21 20 20 156 655 Sampling rules: 15% of parishes per diocese (minimum of 6); Ten percent or minimum 4 parishes per stratum (all parishes in stratwn induded if there are 4 or fewer parishes.) Notional number of attenders in sample is approximate and based on set proportions of Catholics aged 15+ in 1991 Census. 1n Parramatta diocese, the sampling strata were the Eastern and Western halves of the diocese, rather than Urban/Rural. APPENDIX 8 Catholic Church Life Survey: Outline of Questionnaires

Questionnaires completed by Mass attenders

Questionnaire Disttibution Prindpal Fous A 67% of attenders Personal faith, involvement in parish life in each parish B 3% Religious experience C 2% Personal beliefs D 1.3% Financial contribution to the Church E 1.3% Caritas; Overseas aid F 2% Church issues G 1.3% Moral issues; social justice H 5% Participation of women in the Church I 1.3% Religious orientation; bible; charismatic spirituality 1 1.3% Personality; burnout K 1.3% Marriage and family; media L 2.0% Liturgy M 1.3% Well-being; self-esteem; Church in society N 5% Catholic education 0 RCIA 'graduates' The experience of RCIA and subsequent experiences as a Catholic P 1% National Church Life Survey questions Q 1% National Church Life Survey questions R 1% National Church Life Survey questions S 1% National Church Life Survey questions 1 1% National Church Life Survey questions

In addition to the questionnaires completed by Mass attenders, there were also the following: U Parents of children Personal faith; Catholic education in Catholic schools* V Parish survey Details of parish administration co-ordinators W Parish and Parish life and the experience of priesthood assistant priests X Parish pastoral The ministerial and industrial experience of associates/pastoral pastoral associates workers Y RCIA co-ordinators The experience of leading an RCIA program.

Survey U was distributed to school parents via schools and Catholic Education Offices. SchOols in seventeen dioceses took part.

452 Woman and Man: One in Christ Jesus APPENDIX 9 Catholic Church Life Survey: Survey H

CATHOLIC CHURCH LIFE SURVEY 1996

A project sponsored by the Australian Catholic Bishops Conference in association with the National Church Life Survey

The Questions The statements in the questionnaire on which your opinion is asked do not necessarily represent the views of the Bishops' Conference or of the National Church Life Survey. it numuer or quesuons were aesignea to be answered by people of all denomina- Instructions tions, and were used in the survey of non- Circle the number beside the option that Catholic churches held in August. comes closest to what you want to say. To make allowance for different kinds of people, many of the answer options Example: Do you eat fruit? allow for the possibility that the person Often 2. Sometimes 3. Never answering may not share the Catholic ® faith fully, or at all. Circle ONE ANSWER ONLY per Not everybody will answer the same question unless asked to do otherwise. questions. There are several different questionnaires, each covering different Some questions ask you to show where topics. your opinion lies on a scale of 1 to 7. Example: Do you agree or disagree with Confidentiality the following statement? Your identity is completely confidential. No names are asked or recorded. Fruit is a very important part of my diet The parish will receive a report based Strongly Strongly on responses to the questionnaire, but it disagree agree will not be possible to identify any 1 2 3 4 5 7 individual attender's response, nor will The response shows fairly strong any sensitive data on this parish be agreement with the statement. released except to the parish.

A page explaining the survey and its objectives is available after Mass today.

Appendix 9 453 MCN. H Catholic Church Life Survey

This is not the general questionnaire that most people are What type of school did you (or do you now) filling out. It is a special one designed to ask you in more mainly attend? detail about some particular issues. (Circle ONE number in each row)

About youl Caltiolk Government Other

I. In what year were you born? Please complete 6. Primary school the year. 7. Secondary school

8. Taking into consideration the house you live 2. Genden in, your income, the property or investments 1. Female 2. Male you own, the car you drive and so on, would you say that your standard of living is above or What is your present marital status? below average? Never married Much below average In first marriage Quite a bit below average In a de facto relationship Slightly below average Separated but not divorced Average Divorced and not remaried Slightly above average Divorced and remarried Quite a bit above average Widowed and not remarried Much above average Widowed and remarried 9. What is your current occupation? 4. Where were you born? (Please choose the ONE category which lists occupations If born in Australia, please go to Section A. most like your own. Answer for your main job ifyou If born overseas, please go to Section B. have more than one.) Section A: BORN IN AUSTRALIA Senior manager or administrator I was born in Australia and: Farm owner, small business owner (Please circle a number between 01 and 05) Doctor, lawyer, scientist, engineer, lecturer 1 am of Aboriginal or Torres Strait Islander origin Schoolteacher, artist Both my parents were born in Australia Technician, registered nurse, police officer Both born in English speaking countries Tradesperson, skilled craftsperson, hairdresser One parent born in non-English speaking country Salesperson, enrolled nurse, waiter Both parents born in non-English speaking Clerical worker, secretary, teacher's aide country Truck driver, machine operator Section B: BORN OVERSEAS Labourer, factory hand, farm hand I was born in: (Please circle one number) Retired New Zealand 17. Philippines Home duties/family responsibilities Britain 18. Vietnam Student Ireland (md. N Ireland) 19. India/Sri Lanka Currently unemployed Italy 20. Other Asia Croatia 21. Lebanon 10. What is your religious denomination? And Poland 22. Chile that of your spouse? Malta 23. Other South America (Please circle ONE number in each column, if applicable) 24. Central America Netherlands Year Germany (East or West) 25. North America Yours wouse's Former USSR 26. Africa/Middle East Other Europe 27. Pacific Islands Catholic 0 0 Anglican (C of E) 1 1 S. What is the highest educational qualification Uniting Church (mci. Methodist and you have completed? Congregational) 2 2 Primary school Presbyterian 3 3 Some years of secondary school Orthodox 4 4 Completed secondary school Baptist 5 5 Trade certificate Pentecostal (eg. Assemblies of God) 6 6 Diploma or associate diploma Another Christian Church 7 7 Bachelor degree from a university or equivalent A non-Christian religion 8 8 Post graduate degree or diploma Noreligion 9 9

454 Woman and Man: One in Christ Jesus 11. Which statement best describes your 18. Do you have a strong sense of 'belonging' to household? this parish? Ilivealone Yes, a strong sense of 'belonging' which is growing A couple with no children living at home Yes, about the same as last year Two parents with chlld(ren) living at home Yes, although perhaps not as strongly as in the One parent with child(ren) living at home past Some adults living in the same household No, but I am new here No, and lwishldidbynow 12. How do you feel about your life as a whole? No, but I am happy to stay on the fringe Delighted Terrible Don't know/not applicable

19. My spiritual needs are being adequately met in this parish. You and your parish Strongly Strongly disagree agree 13. How often do you go to Mass? 1 2 3 4 5 6 7 Hardly ever/special occasions only Less than once a month Once a month 1outfciithI Two or three times a month Usually every week 20. The inat signiflcant people to show me what More than once a week faith was about were: (Circle up to THREE options) Mother 14. Do you regularly take part in any parish Father activities reaching out to people outside the Spouse/other family members parish community (e.g. community service, Workmates, friends welfare, social justice, evangelisation)? Visiting priests who gave a parish mission (Circle ONE only) Schoolteachers I. Yes, in community service/welfare/social Religious education teachers justice activities A priest, (or minister of another church) Yes, in evangelisation activities Other people from my parish or congregation Yes, inbothl and 2above 0. Other No, lam not regularly involved No, we don't have any such activities 21. How often do you spend some time in private devotional activities (eg, praye1 meditation or 15. Do you perform any of the following roles in reading the Bible alone)? this parish? (Circle ONE only) Every day/most days 4. Occasionally Member of the parish council or similar A few times a week 5. Hardly ever leadership group, or other committee Once a week 6. Never Catechist, sacrament preparation team, RCIA team or group leadership role 22. Which of the following comes closest to what Bothl and 2above you believe about the virginity of Mary? A ministry or leadership role not mentioned Mary gave birth to Jesus without having had above sexual intercourse I do not have any particular ministry or The virginity of Mary is not meant to be taken leadership role literally; it is a way of saying that Jesus is both human and divine 16. Are you currently involved here in any of Jesus' conception was no different from any these ways? (Circle ONE only) other human conception Special minister of communion, reader, or 9. Don't know member of a music group or liturgy group In groups which help parishioners; e.g. 23. Which of the following comes closest to bereavement support, family support and expressing your belief about the Church? visiting the sick (Circle UP TO TWO options) Bothl and 2above The Church is established by God as the way of No, I am not currently involved in these ways salvation for all humankind The Church is the People God calls together, yet 17. Do you regularly take part in any group they remain humanly weak and sinful activities in this parish? (Circle ONE only) The Church has been weakened by numerous Yes, in groups meeting for prayer, scripture or failures, but can and must be reformed faith discussion, or adult faith education The Church is old and decrepit, and no longer Yes, in social or youth groups or clubs shows the way to God Yes, inbothl and 2above The Church is of little importance to me No, I am not regularly involved None of the above No, we have no such groups 9. Don't know F,

Appendix 9 455 24. Do you accept the authority of the Church to 30. Are you EMPLOYED in any of the following teach that certain doctrines of faith and morals Catholic organisations? (Circle UP TO TWO: are essential to faith, and are true, and to be believed by all Catholics? A Catholic school A local parish (not the school) Yes, with no difficulty Catholic health or social welfare organisations Yes, with some difficulty Diocesan or national Church organisations or Yes, with great difficulty committees No Joint projects with other Christian Churches 9. Don't know Other Catholic organisations not mentioned above 25. Do you accept the Catholic teaching that 1 am not employed in any of these organisations women cannot be ordained priests?

Yes, with no difficulty 31. When you have accepted responsibility for Yes, with some difficulty doing something in the parish or the wider Yes, with great difficulty Church, have you been given sufficient No practical assistance and encouragement? 9. Don't know Yes, all that I needed 26. What would be your attitude if one of your 1 received it from the leaders but not from the sons showed an interest in becoming a priest? people 1 received if from the people but not from the I'd encourage him leaders Encourage with reservations I received too little to be able to carry out my Neither encourage nor discourage responsibility properly Try to discourage I have not accepted any responsibility like this Strongly discourage 1 have no sons at an appropriate age 32. In the last five years, have there been occasions 27. What would be your attitude if one of your when you felt unwelcome in the Church? daughters showed an interest in becoming a (Circle all that apply) religious sister? 0. Yes, because of my gender I'd encourage her Yes, because I was divorced or separated Encourage with reservations Yes, because I had re-married without an Neither encourage nor discourage annulment Try to discourage Yes, because I had married outside the Church Strongly discourage Yes, because I was in a de-facto relationship No daughters at an appropriate age Yes, because of my appearance Yes, because I don't speak English well 28. Do you approve of the Australian bishops Yes because I'm not part of the 'in-group' making statements on public policy issues Yes, for some other reason they see as involving principles of social No, I have never felt unwelcome in the Church justice, such as economic policy, immigration policy or land-rights for Aboriginal people? 33. If you felt unwelcome in the Church, what was Strongly Strongly the effect on your level of participation? disapprove approve It had no effect on my level of participation in Church life As a result I now participate less fully in church (Your involvement in the Church life It made me more determined to participate fully in Church life 29. Are you involved as a VOLUNTEER in any of 1 have not felt unwelcome in the Church the following Catholic organisations? (Circle all that apply) 34. Is there any activity or role that you would like A Catholic school to undertake in the Church which is made A local parish (not the school) difficult or impossible for you by Church Catholic health or social welfare organisations teachings or policies? (Circle UP TO TWO) Diocesan or national Church organisations or committees The ordained priesthood Joint projects with other Christian Churches A more prominent role in the Mass Other Catholic organisations not mentioned A greater say in decision-making above Some other activity or role not mentioned above 1 am not involved in any of these organisations None of the above

456 Woman and Man: One in Christ Jesus Vilhat practical assistance and encouragement have I don't Hardly A you been given by the Church to participate in participate any Some lot of the following areas of Church life? in this way assistance assistance assistance (Circle ONE number on each line) In care-giving roles in the community or workplace In parish lay nrirsistries In educating children or adults in faith In educating yourself in theology Insocial action/justice activities In sharing in decision-making In undertaking leadership roles

Some people say that various Church teachings affect their active participation in the Church. How do the following affect your participation? (Circle ONE number in each line)

strongly encourages discourages strongly encourages me to no me from discourages me The Church's teaching on ... me to participate participate effect participating participating 42. Abortion 43. Artificial contraception 44. Compulsory priestly celibacy 45. Divorce and re-marriage 46. Pre-marital sex 47. Ordination of women to the priesthood

48. Some say there are barriers preventing women 50. Do you personally know any women who say from taking on leadership roles in the Church. they have felt excluded from participating in During the last few years, have you ever the Catholic Church? experienced such a barrier, or known a woman Yes, a member or members of my family who has? Yes, one or more of my close friends No, I have never in the last few years Yes, both of the above No experienced or observed a barrier preventing a 9. Don't know woman's participation in the Church because of her being a woman 51. If you believe women are being discouraged Yes, I have observed such a barrier as a result of from fully participating in the Catholic (CIRCLE ALL THAT APPLY) Opposition or lack of support from a priest or Church, what would you eee as the best way priests of increasing their participation? (Circle UP TO TWO) Opposition or lack of support from men in the Prayer Church Confrontation of prejudiced individuals, Opposition or lack of support from women in the Church especially those in positions of authority Education of Catholics on sexual equality and Opposition or lack of support from older people in the church justice Church practices that favour men for certain Making greater use of gender-Inclusive language positions Creating opportunities for using the academic The exercise of authority in the Church and theological qualifications and experience of Other factors women in the service of the Church Appointing women as spokespersons for the Church where appropriate 49. Do you personally know any usumos who say they have felt excluded from participating in Increasing women's involvement in decision- the Catholic Church? making and Church administration Establishing women's advisosy bodies to advise Yes, a member or members of my family the bishops Yes, one or more of my close friends Reforming beliefs and practices in the Church Yes, both of the above that do not promote equality of men and women No 0. I don't believe women are discouraged to any 9. Don't know significant extent

Thank you for your help today

Appendix 9 457 APPENDIX 10 Public Hearings: Procedures and Application Forms

The Participation of Women in the Catholic Church in Australia Hearings Procedures Guide: a step-by-step guide to how the hearings will be conducted

Step One: Applying to Make a Presentation Fifi in the application form and return it to the BCJDP Secretariat. All applications will be acknowledged. If the number of applications is too large for everyone to be invited to make a presentation, the Research Management Group will make a selection so that a wide range of groups and individuals have a chance to be heard. If you are invited to make a presentation, you will be contacted by telephone to discuss a suitable time for your presentation. Secretariat staff will accommodate your needs and preferences as far as possible. The time and place of your appointment will be confirmed in writing. It is worthwhile setting out in some detail in your application the points which you would like to make in a presentation because all of this material will be read by the Research management Group and will form part of the data collected. In this way, even if you are not selected to make a presentation, you still have a chance to put forward your views and contribute to the information gathered. Step Two: At the Hearing Ushers will indicate where the presenters are to sit. This will make it easier for presenters to be called on by the Chairperson at the appropriate moment. You will be provided with a program for the hearing indicating who will be making presentations, the time at which each presentation will be made, and when breaks will take place. Observers may come and go during the hearing. They will be encouraged to make their entrances and exits at the beginnings and ends of sessions as far as possible rather than during presentations. At most hearings there will be an early morning session ending at morning tea, a mid morning session ending at lunch and an afternoon session. Some hearings may have an early evening session.

458 Woman and Man: One in Christ Jesus Decisions about the timing of sessions will be worked out in dialogue with the host diocese and with regard to the availability of Panel Members. At the beginning of each session the Chairperson for the hearing will make an opening statement welcoming everyone, introducing the members of the panel (the panel will be made up of members of the Research Management Group, and the local Bishop or his representative), briefly presenting information on the research project to date, setting out what will happen at the hearing, and declaring the hearing open. At the beginning of each new session the chair will repeat the opening statement. Presentations will be tape-recorded as a backup to detailed notes taken by panel members.

Step Three: Making Your Presentation The Chairperson will introduce you and invite you to make your presentation. You will have up to twenty minutes to make your presentation and there will be about ten minutes for questions from the panel. At the end of your presentation the Chairperson will call for questions from panel members. At the end of the session the Chair will thank you and you may leave if you wish or join the observers to listen to other presenters. Only the chairperson and the Panel Members have the right to question presenters. The Panel Members will ask questions aimed at understanding as clearly as possible the views and experiences being presented. Journalists may be present among the observers and they may wish to question you afterwards. You are free to decide whether or not you wish to speak with journalists. Your questions to the Panel Members or Chairperson should be limited to procedural matters or clarifying the object of a question. These hearings are not an opportunity for debate. They are a chance for you to put your views and be heard.

Step Four: Accessing the Research Findings A research report bringing together all that was learnt from the written submissions, the survey conducted as part of the Church Life Survey, the hearings and other ways of collecting information will be presented to the Australian Catholic Bishops' Conference in 1998. Information from the research findings wifi be made available to the public by the Bishops. The ways in which the information will be made available have not yet been decided.

Thank you for your interest in the hearings being held as part of this research project. We hope that the project will help the Catholic community in Australia to find practical ways of renewing and expressing our commitment to the Gospel vision of the dignity of women and to the service of the mission of the Church. For further information on this project please contact: Sandie Cornish BCJDP Secretariat 19 MacKenzie Street North Sydney NSW 2060 Tel: 02 9956 5800 Fax: 02 9956 5782 Email: caritasmpx.com.au

Appendix 10 459 The Participation of Women in the Catholic Church in Australia Application to Make a Presentation at a Hearing

Name: ...... My presentation will be made: as an individual Address...... .on behalf of the following organisation Daytime Telephone...... (Please attach background information on After Hours Telephone...... this organisation.)

EmaiF...... My preferred presentation time would be: Fax...... early morning mid morning Hearing Location...... early afternoon J mid afternoon Hearing Date...... J early evening

Summary of Main Points to be Made In the time available at hearings the Research Management Group wishes to hear from the widest possible range of views and experiences. In order to make this possible, please provide a summary of the main points which your presentation will make. It will be helpful if you can relate these points to the research project's four key questions (listed below). Alternatively, you may indicate that you wish to speak to your written submission (if applicable). Please add extra pages if necessary.

1. What are various ways in which women participate in the Catholic Church in Australia?

46o Woman and Man: One in Christ Jesus What assistance and support are currently offered to women to partipate in the Church?

What are barriers to women's participation in the Church?

What are some ways in which women's participation in the Church can be increased?

Confidentiality The Research Management Group will include in its final report on this project a list of presentations made at hearings. It may also refer to presentations in the text of the report and other publications. If you do not want your presentation or any part of it to be used in any one of these ways please indicate this clearly. Please do not include my/our presentation in the list of presentations in the research report or any other publication. Please do not refer to my/our presentation in anyway that identifies me/us in the research report or any other publication.

I/we have read the Hearing Procedures Guide and agree to follow these procedures if my/our application is successful and I/we are invited to make a presentation.

(signature) (date)

If you have any queries please contact Sandie Cornish at: BCJDP Secretariat, 19 MacKenzie Street, North Sydney NSW 2060 Tel: 02 9956 5800 Fax: 02 9956 5782 Email: [email protected]

Appendix 10 461 APPENDIX 11 Public Hearings

Canberra 13 May 1997 Local Organiser: Sharon McManus Chair: Ms Anne Cummins Panel: Auxiliary Bishop P Power (for Archbishop F Carroll), Sr Margaret Malone sgs, Dr Michael Costigan and Ms Sandie Cornish Speakers: Ann Nugent Andrea de Carvatho Dionne Smith Sr Barbara Murray rsm for the Sisters of Mercy, Goulburn Marie Louise LJlir for the OCW Judith Kedge Jenny Kanaley, Kaye Ryan, Allison Byrne and Trish Skinner Fr Theodore Gillian ofm Paul and Pam Kelloway Miss Louise Donohue Gabrielle Jarvis Rita Joseph Alma Armstrong Papers: Julie Maher Prof. John Warhurst Patricia O'Leary Newcastle 14 May 1997 Local Organiser: Pauline Boyce Chair: Margo Nancarrow, Helen Hemphill and Helen Belcher (standby Pat Bannister) Panel: Bishop K Manning, Sandie Cornish, Sr Sonia Wagner sgs, Sr Patricia Egan and Fr Bifi Burston (for Bishop M Malone) Speakers: Mrs Christine Cavenagh Josie O'Donnell Jeanne McPherson Mrs Mary Smith Geraldine O'Connor Dr Deirdre Little Mrs Joan Hart Cath Anderton for WATAC Mrs Margaret Young, Mrs Pat Teszke and Miss Chris Szumila Sr Ellen Royan Judith Massey Papers: Francis X McDonald Sydney 15 May 1997 Local Organiser: Mary Robinson Chair: Catherine Harris Panel: Cardinal Clancy, Bishop K Manning, Sr Sonia Wagner sgs, Prof. Peter Carpenter and Ms Sandie Cornish Speakers: Veronica Apap Adrienne Serle Elizabeth Ellesmere Joanne Thye Joan Carolan, Pat Morrisey and Esther Doyle for the Catholic Women's League Jan Punch for a Neutral Bay Prayer Group Lucy O'Connell Elizabeth Lonergan Mrs F Fisher

462 Woman and Man: One in Christ Jesus Colleen O'Sullivan, Elizabeth and Stephen for St Columba's Parish Vicki Usherwood for the Parramatta Commission for Justice and Peace Prof. and Mrs Adeloju Papers: Rev. Christopher Toohey and Sr Caroline Ryan rsm for the Catholic Adult Education Centre Sr M Elizabeth Foley for the Secular Institute of the Schoenstatt Sisters of Mary Sydney 16 May 1997 Local Organiser Mary Robinson Chair. Catherine Harris Panel: Cardinal Clancy, Bishop Manning, Sr Philomena Tieman, Prof. Peter Carpenter and Ms Sandie Cornish Speakers: Gail Wallace for a group Margaret Hinchey Sister lemma Pearson and Fr John Jago for St Patrick's Pastoral Team Rosemary Kinne Mrs Patricia Charter Ms Maureen Isa Ms Mary Chicherio Elizabeth Sheppard for the Solo Parents' Ministry Sydney 17 May 1997 Local Organisec Mary Robinson Chair: Catherine Harris Panel: Auxiliary Bishop D Cremin (for Cardinal Clancy), Ms Sandie Cornish, Dr Michael Costigan and Sr Sonia Wagner sgs Speakers: Bernice Moore and Trish Hindmarsh for WATAC Philippa O'Dowd Helen Blayney Paulette Marsh Barbara Campbell Dr Sophie McGrath and Dr Anne O'Brien Mary Williams Irene O'Connell Catherine Jones and Josefine Brockman for an informal group Richard See for the Secular Franciscan Order Wollongong 20 May 1997 Local Organiser. Annmarie de Battista Chair. Ms Kathleen McCormack Panel: Bishop P Wilson, Sr Philomena Tiernan, Dr Michael Costigan and Ms Sandie Cornish Speakers: Prof. Jennifer Seberry Suzanne Vernon Mary Medley Mrs Elizabeth Reeves Mrs Anne Barrow Mrs Marie Morrisey Mrs Margaret Nicholson Bernadette Harrigan Mrs Roslind Lambert Jo Platt Anne Curtis, Di Burke, Anne McGrath rscs, Elizabeth Cain, Mary Wyatt and Jan Ryan for the Adult Faith Development Support Group Janet Morrisey Mrs Margaret Bartley for CWL Sheila Pike Wagga Wagga 21 May 1997 Local Organisec Ann Dewar Chair: Mary Helen Martens

Appendix 11 463 Panel: Bishop W Brennan, Dr Michael Costigan, Sr Philomena Tiernan and Ms Sandie Cornish Speakers: Miss Katherine Madden Margaret Houen Mrs Anne O'Shea Ms Jean Mutholland and Mrs Bernadette Dore Dr Theo Verbeek Mrs Effie Ray and Sr Frances Browne ibvm Nanette Tehan and Mary McPhee Mrs Ellen Falk Mrs Jenny Madden Sr Mary Augustine Lane Mrs Barbara Chigwidden for the Australian Family Association Miss Annette Power Mrs Mary Crimmins Sheila Quonoey for a group of 6 Helen Gray Mrs Robin Nugent for the Legion of Mary Papers: Clare Power Sheila Hill

Baihurst 22 May1997 Local Organiser Fr Paul Devitt Chair: Sr Kath Luchetti rsj Panel: Bishop P Dougherty, Sr Patricia Powell, Dr Mane Macdonald and Dr Michael Costigan Speakers: Sr Paula Smith rsm Sr Therese Patterson and Joan New for St Michael's Parish Sr Mary Trainor rsm Sr Pat Linnane rsm Mrs Barbara Steam Pat Spear Margaret Jones Mary Liesch for Bathurst Justice Group Colleen Toole

Shepparton 23 May 1991 Local Organiser Anna Tuck Chair: Anna Tuck Panel: Prof. Gabrielle McMullen, Prof. Peter Carpenter, Sr Patricia Davis op and Fr Peter Jeffrey (for Bishop N Daly) Speakers: Denise Frederick Des Ryan Mrs Marie Manning Selina Quilty for Christian Life Communities Jane Munro Mary-Jo Fortuna Maragaret McKenzie Mrs Beryl Tunzi Mrs Patricia Frewen Cannel Fitzgerald for Kennington Catholic Parish Keiran and Beryl Klemm Mary Halpin Glen Avard Mary Mulvahil Bernie Hallinan Maria M Bourne and Jane Brannigan Loretta Schneider for St Michael's Parish Papers: Audrey Ratdiffe

464 Woman and Man: One in Christ Jesus Ballarat 26 May 1997 Local Organiser. Sr Rosemary Joyce Chair Prof. Gabrielle McMullen Panel: Bishop R Mulkearns, Sr Rose Marie Glennon, Dr Marie Macdonald and Prof. Peter Carpenter Speakers: Mrs Jo Russell Fr Kevin Murphy Sr Helen Forbes for Pastoral Associates Mrs Mary Jones Mrs Pat Albon for St Aloysius' Parish Mrs Maureen van der Linden Sheila Hill Sr Rita Hayes rsm and Sr Ann Forbes rsm for Sisters of Mercy Mrs Elsie Cunningham Mrs Brenda Finlayson for CWL Kevin Lenehan and Marita Adeney for the Diocesan Pastoral Council Hobart 27 May 1997 Local Organiser Mr Ray Tarvydas Chair Mrs Ens Smith Panel: Archbishop E D'Arcy, Dr Marie Macdonald, Sr Barbara Duggan and Dr Michael Costigan Speakers: Mrs Mary Campbell for CWL Mrs Joyce Cumming for CWL Mrs Anne Roach, Mrs Cannel Mulcahy and Mrs Cannel Cooper Dr Tim Pickford Dr Marianne Stevenson for the Come and See Network Frances Jackson Mrs Judy Redeker for Kettering Post-Renewal Group Mrs Kathleen Madden for OCW Clemencia Barnes Bernadette Hughes Ms Penny Edman for the Social Justice Commission, Archdiocese of Hobart Betty Roberts Mrs Bernarda Spitzer Sale 28 May 1997 Local Organiser. Mrs Lorel Donnelly Chair Sr Bernadette Lynch Panel: Bishop J Coffey, Sr Barbara Duggan, Ms Sandie Cornish and Mr Bob Dixon Speakers: Ann Neville Hilarie Roseman Mrs Marie Barrett Sr Rose Duffy csb and Sr Margaret Blampeid for CEO Cannel Pittari Helena Phillips and Paul Denning for the Tanjarra Group Denise Cervasio Francis J Shaw Melbourne 29 May 1997 Local Organiser. Maureen Glazebrook Chair Ms Liz Curran Panel: Archbishop C Pell, Auxiliary Bishop P Connors, Mr Bob Dixon, Dr Marie Macdonald and Ms Sandie Cornish Speakers: Ann McPhee for the Women's Issues Forum Mrs Phyllis Boyd for Endeavour Forum Mrs Norma Marot for the Western Plains Deanery

Appendix 11 465 Julie Douglas and Clare O'Callahan for Our Lady of Good Counsel Parish Eileen Stuart Mary Byrne rsc and Margaret Costigan rsc for the Sisters of Charity Justice Group Margaret Cassidy csb for the Leaders of Religious Congregations - Victoria Yvonne Harte rsj Mrs Frances Paroissien for the Women of St Francis Xavier Parish Melissa Brickell for Aboriginal Catholic Ministry Papers: Mrs Babette Francis for Endeavour Forum Pamela Lipscombe and Cynthia Hancke for the Bethany Group Melbourne 30 May 1997 Local Organiser Maureen Glazebrook Chair. Mrs Marianne Crowe Panel: Auxiliary Bishop P Connors, Ms Sandie Cornish, Mr Bob Dixon, Dr Marie Macdonald and Prof. Peter Carpenter Speakers: Marie Taum and Jan Coleman for Sacred Heart Church Women's Group Alice von Veenendaal-Wijiffols Geraldine Croagh and Mary Helen Woods W C (Bill) Lucas Daphne Preston Joanne Richards for St Carthage's Parish Mary A Cameron for Pastoral Associates of Melbourne Archdiocese Srs Brenda Lynch and Catherine Kelly csb for the Justice in Ministry Group Rose Marie Prosser Ms Helen Campbell Catherine Bearsly for Holy Family Parish Women Melbourne 31 May Saturday Local Organiser. Maureen Glazebrook Chair: Mrs Marianne Crowe Panel: Auxiliary Bishop P Connors, Dr Marie Macdonald, Ms Sandie Cornish and Dr Michael Costigan Speakers: Joan McDonald Kerr and Mary O'Conner for The Silenced Mothers Bernadette Doyle for Women of St Paul Apostle Parish Mary Ann Dooley for Marianna Community Sr Denise Desmarchelier IBVM for the Loreto Sisters Women's Committee Sr Margaret Brown Mrs Patricia McDonald for the Focolare Movement Pat McBurney for the CPFC Group and Tr Group - Noble Park Johanna Hoare van Berkel Mrs Anne Brolly Mary Williams for WATAC Christine Kennedy Sr Margaret Brown Brisbane 5 June 1997 Local Organiser. Annette Arnold Chair: Ms Maria Wagner Panel: Archbishop J Bathersby, Prof. Gabrielle McMullen, Ms Sandie Cornish and Sr Margaret Malone sgs Speakers: Helen Colegrove for a Circle of Queensland Women and Men Pam Edmonds Veronica Box for CWL Chris Christensen Douglas Hawthorne Mrs Pat Mullins Mother Keriy Burns

466 Woman and Man: One in Christ Jesus Joyce M Bostock Kari Hatherell for a Group of Women from Several Parishes Ms Elizabeth Walthaim Papers: Elaine Wainwright and Coralie Kingston for a Circle of Queensland Women

Brisbane 6 June 1997 Local Organiser. Annette Arnold Chair Mrs Jill Gowdie Panel: Archbishop J Bathersby, Prof. Gabrielle McMullen, Ms Sandie Cornish and Sr Margaret Malone sgs Speakers: M & M Kehoe Barbara Hays Karin Chai and Mary Farmer for Our Lady of the Rosary Parish Mrs Kathleen Gordon Mrs Rosemary Murray Judy Anderson Mrs Nola McKenzie Mrs Patti Smith and Miss Cecelia Murray for the Australian Family Association Miss Leanne La-Verty, Mrs Pam Foale, Mrs Carol McCormick and Mrs Joan Hearn Steve Mollison Angela Carden Jennifer Lysiuk and Heidi Hammersworth for Women of Spirit - St Bernardine's Parish

Brisbane 7 June 1997 Local Organiser Annette Arnold Chair Prof. Mary Sheehan Panel: Archbishop J Bathersby, Ms Sandie Cornish, Sr Margaret Malone and Sr Jill McCorquerdale sgs Speakers: Ellen Holdsworth Bernice Kerr rsm Margaret Mazzer for WATAC Mrs Monica Hartley Ms Cecily Clayton and John Blacow for OCW Patricia Cannard Mike and Pam Foale for the Passionist Family Group Movement Suzanne Wynard Margaret Moore Mrs Stephanie McClarty for the Legion of Mary Marlette Black and Liz Jordan for a Circle of Queensland Women Toowoomba 11 June 1997 Local Organiser. Sr Frances Flint Chair. Mrs Bernice Watson Panel: Bishop W Morris, Sr Philomena Tiernan, Ms Sandie Cornish and Dr Marie Macdonald Speakers: Jennifer Goodwin Donna Purcell Miss Maureen Gilmartin Monica Cavanagh for Women in Leadership Roles in Diocesan Agencies Maria Farrell for Suzanne Stephen Mrs Jeanette Joseph Elizabeth Flamsteed Maragaret Nolan and Sr Francis Flint for CWL Mrs Esther Condon Marlene Watson in ConsuJtation with other Aboriginal Women Bernadette McLennon

Appendix 11 467 Mrs Marion Bernier Eileen Luthi Alan Birchley Chris Johnson Come van den Bosch Mrs his Morris for Care and Concern - Holy Name Parish Mrs M Power for a Local Prayer Group Marie Lossberg Rocklrnmpton 12 June 1997 Local Organisen Jan Mussig Chair Mrs Carmel Duffy Panel: Bishop B Heenan, Ms Sandie Cornish and Dr Marie Macdonald Speakers: Julianne Webb Diane Shore and Kate Graham for a Small Christian Group Corinnie Driscoll Cannel Byrne Helen McConville Patricia Rose Hughes Janette Dobson for a Group of Women Therese McCabe for the Rockhampton Social Justice Action Group Mrs Merle Ross Michelle Welsh and Teresa Anderson for Concerned Catholics Toni Waters, Jacinta Cain, Carolyn Ost, Leonie Baldock, Geraldine Dyer, Fiona Baker and Annette Rowe Heather Toby and Margaret for AICC Townsville 14June 1997 Local Organisec Mrs Kathy Day Chair: Mrs Kathy Day Panel: Bishop R Benjamin, Sr Maree Geddes, Mrs Kathy Day and Ms Sandie Cornish Speakers: Mrs Liz Ryan and Mrs Joan Neal for CEO Mrs Monica M Terry Jean Tanzer for CWL Mary Lowcock for the Pastoral Planning Commission Theresa Toomey Joanne Connor for Ryan Catholic Community School Suzie Dormer for the Women's Wisdom Spirituality Group Mrs Jennifer O'Malley Theresa Bidgood Sharon Lovin Sheila Hawthorne and friends Adelaide 18 June 1997 Local Organiser. Chris Keating Chair Jennifer Harvey and Joan Brewer Panel: Archbishop L Faulkner, Dr Marie Macdonald, Dr Michael Costigan and Sr Patricia Davis op Speakers: Moira Deslandes Anne Rhodes and Karen Edwards for BECs of Southern Adelaide Kate Conley and Fr Tiernan Doherty for Prison Chaplains Fr Maurice Shinnick for Acceptance Adelaide Suzanne O'Dwyer Mrs Rosemary Farnden Barbara Garnaut Catherine Grant and Veronica O'Connell for the Association of Catholic Women Doctors Patsy Ferrier Pauline Schooling Dr Louise Howell

468 Woman and Man: One in Christ Jesus Mrs Sylvia Pope Miss J Slattery Peter Gaffney Michael Joll Maria Pellizzari Miss Be" Thomlinson Mrs K Gaffney

Adelaide 19 June 1997 Local Organiser Chris Keating Chair: Jennifer Harvey (am) and Pauline Verity (pm) Panel: Archbishop L Faulkner, Dr Marie Macdonald, Sr Patricia Davis op and Dr Michael Costigan Speakers: Bryan Fernandez Miriam Howe and friends for the Rosary Playgroup Dr Margaret O'Toole, Lyn Vonderboch and Sr Bernadette Kiley op for WATAC Mr and Mrs Al and Moira Migliore Mrs Rosemary Quinn Sue Olsen Madeline Regan, Helen O'Brien and Jennifer Callanan for Women in the CEO Sr Jan Barnett and Kateri Duke for the Sisters of St Joseph Susan Sullivan and Angela Molony op for Sophia Marguerite Wills Frances Greenslade Mrs D M Christine Wills Margaret Dickson and Sr Liz Murphy for Australian Catholic Hospital Chaplains Association Jane McNamara

Adelaide 20 June 1997 Local Organisen Chris Keating Chair Joan Brewer Panel: Fr David Cappo (for Archbishop Faulkner), Dr Marie Macdonald, Sr Patricia Davis op and Dr Michael Costigan Speakers: Rosemary Canavan Sr Roberta Hackendorf Ms Anne-Marie Coughlin Mrs Dorothy A Pierce for Endeavour Forum Mrs Cathy Taggart Eva Cooper and Betty Back for CWL Catherine Seward Sr Maureen O'Connell op and Sr Alice Foley for the Conference of Congregational Leaders Angela Conway Beverley Willason Megan Hughes and Sharon Doyle for a Small Community Group Vicki White and Josephine Armour for the Cabra Chapel Community Mary Ann Bugeja Sr Candida De Angells Mrs Christine McCabe Dawn Sullivan, Pat Hehii, Debbie Ripley and Robin Malone for a Group of Pastoral Associates Sr Maureen O'Connell op for the Dominican Sisters Sue Williams Sr Sheila McCreanor rsj for Sr Josephine Huppatz rsj for the Sisters of St Joseph of Port Pine Mr Terry McDevitt Mrs Mary Hookway

Appendix 11 469 Papers: Marie Welsh Mrs Irena Nagy for Families For The Faith Joan Van der Sman Alice Springs 11 July1997 Local Organiser Fr Brian Healey Chair Mrs Mary Miles Panel: Bishop E Collins, Sr Maureen Davis fmm and Ms Sandie Cornish Speakers: Ms Michele Castagna, Mrs Patricia Shell and Mrs Sandy O'Donohue for a Group of Parishioners DrJohn Boffa Ms Catherine Mary Dooley Margaret Gaff for WATAC Joyce Scott Mary Prunte Papers: Br Maurice Bambridge Darwin 12July 1997 Local Organiser. Ms Chris Glass Chair Ms Patricia Davies Panel: Bishop E Collins, Fr Leary, Ms Sandie Cornish and Sr Sonia Wagner sgs Speakers: Chris Fox and Sr Jan Niall ibvm for WATAC Rae Quigley for OCW Ms Maggie Travers for some Women in the Nhulunbuy Parish Noel & Can)l Muller for Neo-Catechumenal Way Margaret Palmer for Sophia Rebecca Dunn Srs Mary Meade rsm and Trudy Kerr rsm (read by Rae Quigley) Catherine Patterson and friends Papers: Leah Crockford Broome 14 July 1997 Local Organiser. Sr Leonie Collins Panel: Ms Sandie Cornish Speakers: Colleen Dunn Sr Anne Boland rsj Rosemary Breen Sr Clare Ahem rsj for the Sisters of St Joseph Geratdton 16 July 1997 Local Organiser Sr Therese Denny Chair. Sr Leonie Mayne Panel: Fr Michael Morrisey (for Bishop J Bianchini), Sr Sonia Wagner sgs, Ms Sandie Cornish and Dr Michael Costigan Speakers: Sr Therese Denny sgs for the Centre for Parish Mission and Life Catherine Jones for Mt Magnet Parish Sr Robyn Brady Mrs Anne Taylor for Seven Geraldton Women Sr Mary Ryan op Perth 18 July 1997 Local Organiser. Jane Pillongton Chair: Catherine Kovesi-Killerry (University of Notre Dame) Panel: Archbishop B Hickey, Bishop R Healy, Sr Sonia Wagner sgs, Ms Sandie Cornish and Dr Michael Costigan Speakers: Sr Helen Lombard sgs Mary Therese Fancote Patricia Halligan Carla Lynx and friends for Young Christian Students Mrs Rita Ryan

470 Woman and Man: One in Christ Jesus Johanna Bowen Sharon Balsarini Mrs Georgie Bruce-Smith for CWL Mrs Janet Wallace for Ave International Mandy Connor for a Kalgoorlie Group Gertrude Aquilina Christina Jack Sandra Waters for the Voice of the Harvest Prayer Group Mrs Jenny Worthy Marie Srdaren and Denise Den Bahier Michael Ryan for the Neocatechumenal Communities of St Gerard's Mrs Yolanda Nardizzi for the Marian Movement Margaret Bruce (for WATAC) Fr Pat Cunningham for the Acolyte Ministry Gabrielle Whiteley and Clare O'Leaiy for the Women's Theology Group Mrs Margaret O'Hagan Papers: Helen Keogh and Kath Davey for St Francis Xavier Parish Mrs Janet Kovesi-Watt Mrs Lisa Brick for the Billings Ovulation Method Centres of Perth Mrs Bronwyn Martin Mrs Pat Meek

Perth 19JuIy 1997 Local Organiser Jane Pilkington Chair Liz Crowe Panel: Archbishop B Hickey, Bishop R Healy, Sr Sonia Wagner sgs, Ms Sandie Cornish and Dr Michael Costigan Speakers: Pauline Matthys Megan Roberts Cheryl Vernon for University of Notre Dame Margaret McCabe Goodacre Sharon Bunter Fr Gerald Brennan SJ, Catherine Stokes and Monique Condon for the UWA Catholic Society Elizabeth Jones Jenny Knight Deborah Talbot for the Schoenstatt Movement Catherine Kehoe Mrs P Freedman Mrs Janet Torrens Anne Marie Langden for the Catholic Crisis Pregnancy Service Miss M Pat Ryan Mrs Thea Hackett Bradley J Prentis for Knights of the Southern Cross Oscar Mate Anne Tormey for the Sisters of Mercy Ms Agnes Misztal Marilana Scarfe Ms Monique Clarke Dionne Mattys

Bunbury 22Ju1y 1997 Local Organiser Fr Ewan Pemberthy Chair. Mrs Patricia Good Panel: Bishop P Quinn, Sr Sonia Wagner sgs, Dr Michael Costigan and Ms Sandie Cornish Speakers: Mrs Elly Moir Evelyn Brand Jo Camilleri, Jan Shugg and Maggie Kennedy-Piper for St Joseph's Parish Mrs Kathleen Wood

Appendix 11 471 Sr Mary Scanlon Mrs Josephine Maguire and Helen Ewars Sr Glenys Yeoman for the Monday Women's Group Libby Marshall for a Group from St Mary's Parish Marjone Holmes and Mrs Joan Downes for CWL Srs Frances Maguire and Kathleen Hitchcock rsj for the Sisters of St Joseph Claire Walsh and Catherine Twaddle Deborah Robertson Roger Liebmann Papers: Nancye Perkins and Jeanne Allen Armidale 24 July 1997 Local O1Baniser Rosemary Piftman and Ann Fittler Chair. Shirley Burke Panel: Bishop K Manning, Sr Mary Britt op. Dr Michael Costigan and Ms Sandie Cornish Speakers: Sr Judith Carney for the Congregational Councillors of the Sisters of Mercy Mrs Wendy McCarthy Mrs Margaret Parkinson for CWL Sr Veronica Shinnick and Pauline Cain for Aboriginal Catholic Women and Pius X Catholic Aboriginal Committee Mrs Jean Latham for CWL Maureen Armitage for CWL Mrs Audrey Marsh CWL Mrs B Legge for St Nicholas' Catechists Sr Annette Dooley Mrs B Mackie for CWL Janette Gall Mrs Colleen Mercovich Margaret Wales for CWL Sr Gemma Burke for the Association of Pastoral Associates Mrs Antonia Feitz Margaret Hanna Anna Silvas Carol McHugh Papers: Mrs Lydia Scott

Nine participants requested that their presentations not be included in this list of presentations in the research report or any other publication.

Every effort has been made to ensure the accuracy of the list of participants presented above. The authors and publisher would be pleased to rectify any inaccuracy.

472 Woman and Man: One in Christ Jesus APPENDIX 12 National Board of Catholic Women: Consultative Body to Bishops Conference of England and Wales

The following report is based on a meeting with Mrs Celia Capstick, Immediate Past President, National Board of Catholic Women: Consultative Body to Bishops Conference of England and Wales, held on 21 August 1998, as part of an unofficialvisit to Australia. Present: Bishop Manning, Dr Michael Costigan, Dr Marie Macdonald

Introduction As part of the data collection from the Public Hearings and the Written Submissions, the Research Management Group noted that there were frequent suggestions about the establishment of a National Board of Catholic Women to advise the Australian Bishops' Conference similar to the National Board of Catholic Women of England and Wales. In order to learn more about the nature and purpose of the Board, three members of the Research Management Group met with Mrs Celia Capstick, Immediate Past President of the Board, on 21 August 1998, during an unofficial visit to Australia.

Background to and composition of the National Board of Catholic Women The National Board of Catholic Women dates back to 1938, when three founder members, Catholic Women's League, Union of Catholic Mothers and the now defunct Catholic Association of Girls' Organisations, met to co-ordinate their activities at the request of the Bishops of England and Wales. Over the years, 31 women's organisations (and some mixed) have joined the Board together with 22 diocesan links* making it a fully representative body for Catholic women. In 1983 the newly-structured Bishops' Conference of England and Wales appointed the National Board of Catholic Women as a consultative body to the Bishops' Conference. In 1998 the NBCW celebrates 60 years of its existence. The Executive Committee of the Board is made up of 22 members. Bishop Malone currently holds the position of Episcopal Liaison. There is a part- time Development Officer who is also funded by the National Catholic fund. * Each diocesan bishop supports a woman who networks with the women in the diocese, especially with those not in organisations.

Purpose The main purpose of the Board is to provide a representative voice for women in the Catholic Church of England and Wales. The following are the official terms of reference: It is a FORUM for discussing the views and concerns of Catholic women. It does this by inviting its constituent members from national Catholic organisations and from dioceses to send representatives to: attend meetings three times a year attend the study day and the ACM participate in standing committees to address specific issues contribute to and publicise 'Catholic Woman' (the NBCW newspaper). It is a CO-ORDINATING BODY disseminating information to its members about: the activities of other members the other bodies on which the National Board of Catholic Women is represented World Union of Catholic Women's Organisation (WUCWO). It is a CONSULTATIVE BODY to the Bishops' Conference of England and Wales (BC), informing it of the views and concerns of Catholic women by means of: reporting to the Low Week meeting of the Bishops' Conference discussing the main activities with the President of the Bishops' Conference during the Low Week meeting providing information to the Bishops' Conference and its standing committees. It is a REPRESENTATIVE BODY providing a voice for Catholic women on other bodies: Women's National Commission National Council of Women Women's Inter-Church Council Catholic Agency for Overseas Development (CAFOD).

Appendix 12 473 4. Activities of the Board The Board meets four times each year and the Executive also meets four times annually. In relation to the Terms of Reference, the Board has produced a number of publications, a six- monthly newspaper, Catholic Woman, which started in 1992 with a current circulation of approximately 12,000, and has organised two National Conferences of Catholic Women in 1995 and 1997 besides many other study days and initiatives. The Bishops consult the Board on a range of issues. The Board is assisted by a Development Officer, who works in a part-time capacity. Activities of the Board are conducted through the following standing committees: Marriage and Family Committee Social Responsibility Committee International Committee Women in the Church Committee Education Committee Ecumenical Committee Communications Committee Bio-ethics Committee (new)

5. Particular challenges As a forum for the exchange of views and the sharing of concerns, the need for respectful listening to the diversity of views has been a constant challenge. The importance of discussing common views and concerns of Catholic women without being single issue-oriented was noted as one aspect of this challenge.

6. Reporting procedures Once annually, a meeting is held with the Cardinal, with Bishop Malone, the President of the Board and three or four Board members. Reporting to the Bishops' Conference is conducted through Bishop Malone who attends all full Board meetings. The Annual Report is circulated to all Bishops.

7. Representation on other bodies Governmental/non-denominational National Council of Women on both the Council and Special Committees Women's National Commission National Alliance Women's Organisations Credit Action Catholic National Council of Lay Associations CAFOD (Catholic Agency for Overseas Development) Catholic Union Bishops' Conference round table on Urban Poverty Ecumenical Council of Churches of Britain & Ireland Churches together in England Consortium of Christian Organisations Mothers' Union Media Awareness Prect Women's Inter-Church Council Women's World Day of Prayer International links are developed through bodies such as: World Union of Catholic Women's Organisations Accredited Non-Governmental Organisation (NGO) status at two UN Conferences: Beijing Conference on Women 1995 and Istanbul Conference on Cities (Habitat 11) 1996 Second European Ecumenical Assembly, Graz, Austria 1997 Ecumenical Forum of European Christian Women, Madrid 1998

8. Future directions A review of the structure of the Bishops' Conference, including the role of the consultative Bodies and other aencies, is currently being undertaken (1998) by a Bishops' committee for submission to the Bishops' Conference.

474 Woman and Man: One in Christ Jesus APPENDIX 13 Archdiocese of Brisbane Women's Participation in the Life of the Archdiocese: Present Roles and Future Directions

The following report is based on interviews conducted by the Project Coordinator on Tuesday 21 July 1998 with: Professor Mary Sheehan, Chair, and Mrs Barbara Hays, Executive Secretary/Project Officer of the Women's Taskgroup, at the School of Social Science, Queensland University of Technology, Carseldine from 11.30 am. to 12.30 p.m. Most Rev. J. A. Bathersby, Archbishop of Brisbane, at 'Wynberg', New Farm from 1.30 p.m. to 3.00 p.m.

Introduction In the Australian Catholic Church, the Archdiocese of Brisbane has undertaken unique initiatives to recognise and promote the role of women. The current Archbishop of Brisbane, Most Rev. J. A. Bathersby, explains that these initiatives are an attempt to recognise and include women as part of the decision-making processes at the various levels of parish, vicariate and the archdiocesan management structure. As a result, the Archbishop believes that the Church as a whole will be enriched.

Background to the Archbishop's Women's Taskgroup Initiatives concerning the promotion of the participation of women originate from the following proposal and action from Archdiocesan Assembly of August 1989: Proposal No.15— Equal Ministry Opportunities for Women This Assembly recommends to the Archbishop that at every level in the Archdiocese there be promotion and education concerning full partnership in ministrç ensuring that women have equal opportunity to be represented in Parish and Diocesan programmes, structures and ministries, including decision-making and pastoral formation. Action: This proposal has been recognised as requiring special attention and the Archbishop is considering the appointment of a woman to head up a task force to investigate how the promotion and education called for in the proposal might be achieved. In order to further the proposal and recommended action, the Archbishop appointed a woman's adviser, Mrs Agnes Whiten, to offer a woman's perspective, to attend the Bishops' weekly meeting and be present for most decisions. This position was held from 1993 to 1996 in a full-time capacity. Archbishop Bathersby reported that the appointment was most successful in that Mrs Whiten promoted the Archbishop's desire to recognise and promote the role of women. However, by the end of the term of appointment, the limitations of the role became clear. The concept was seen to be inadequate to achieve the purpose of women's involvement at the various levels where decisions were made. As it became evident that decision-making did not simply occur at the meeting of Bishops but at various levels in the Archdiocesan structure, it was considered more effective to establish a taskforce to recommend processes for decision-making in the overall life of the Archdiocese. Such a taskforce might try to draw on women not normally involved and yet who are highly talented people with a range of qualities, skills and backgrounds to contribute to the Archdiocese. To achieve this goal, a Taskgroup was established which commenced formally in April 1997, chaired by Professor Mary Sheehan with Barbara Hayes as the Executive Secretary/Project Officer. Funding is provided for the Executive Secretary and administrative costs.

Purpose of Taskgroup The overall purpose of this information-gathering group is to speak with as many women as possible concerning the involvement of women in decision-making in the life of the Archdiocese of Brisbane as set out in the following terms of reference:

Appendix 13 475 Terms of Reference The Taskgroup has been established in order to examine and promote the participation of women in all levels of archdiocesan administration and church life. The Taskgroup will consider critically and report interalia to the Archbishop within a two year period on: i. The current roles of women in the Brisbane Archdiocese at both parish and vicariate levels of structure including: identifying and publicising the current positions held by women; examining the current structures of decision-making; indicating the extent to which current structures are formalised to take into account the particular demands placed on women's time; the systems and styles used in formal and informal decision-making. ii. The involvement of women in decision-making within parish life management structure, and areas in which women could be involved more fully. lii. The involvement of women in decision-making within the archdiocesan management structure, and areas in which women could be involved more fully. iv.The existence of any barriers to the participation of women in the decision- making processes in the archdiocese and strategies which could be developed or extended to overcome these. v. The extent to which there are women qualified in the wide variety of areas involved in church management who could be called upon to participate in and contribute to decision-making processes at the parish and vicariate levels. vi.Emerging opportunities for women's involvement in decision-making with particular reference to: the Year of Great Jubilee; any future gathering of the Archdiocese in synod or assembly; collaboration with National Study of the Participation of Women in the Catholic Church in Australia; emerging pastoral and organisational developments in the Archdiocese. vii. The roles women take in liturgical activities in the archdiocese with particular reference to: the use of inclusive language; women's participation in liturgical celebrations.

4. Composition of Taskgroup In accordance with its nature as a professional investigative group, ten female members were selected according to the desired range of investigative skills. The group includes women involved in areas such as law; business administration; theology; administration of Catholic secondarygirls' school; communications; tertiary education; ecumenism; indigenous issues and reconciliation; social science and social work. The experience of the Taskgroup is that this is a good composition for the committee to achieve its purpose to inquire and report in a non- partisan manner.

5. Activities of Taskgroup The Taskgroup meets at least monthly. By July 1998, the three following activities had been undertaken: A survey of Catholic parishes and Church communities in the Brisbane Archdiocese. A questionnaire was designed which provided statistics relating to the activities in which women participated at parish level. Gathering of Women from a majority of parishes in the Archdiocese where women could discuss their views in relation to questions drawn from the terms of reference. Register of Women in the Archdiocese of Brisbane. The purpose is to provide a list of women who will be considered for appointment to Boards, Panels, Committees and other groups to assist the Archbishop, Priests and Parishes to fulfil their administrative and pastoral tasks throughout the Archdiocese of Brisbane.

6. Particular challenges In the opportunities provided for women to share their views on the role of women in the Church, it was found that there was a spectrum of views ranging from women who wanted a

476 Woman and Man: One in Christ Jesus return to a pie-Vatican H Church to those who sought greater opportunity for women to be involved in various aspects of ministry. However, all groups wanted greater involvement in decision-making and were concerned when women were not represented on Parish Councils. It was noted that many conservative groups are the most vocal and passionate in their expression. The need to appreciate the diversity of views which exist among women concerning the role of women was identified as a particular pastoral challenge. To ensure opportunities for most women to express their views, respectful listening was seen to be critical.

Reporting procedures Minutes of the meetings of the Taskgroup and results of the activities are distributed to Archbishop Bathersby; Bishop Putney, the Vicar of Church Life and Mission and Mr Goeff Gowdie, Chief Executive Officer of Church Life and Mission.

Relationship to national research project conducted by the Australian Catholic Bishops Conference With its specific focus on the Archdiocese of Brisbane, the work of this Taskgroup is independent but parallel to the Nation Project conducted by the Australian Catholic Bishops Conference.

Future directions The Taskgroup intends to make recommendations based on their findings and suggest ways to monitor the particular targets. It is intended that recommendations will indude budgetary implications. Within Archdiocesan structures, the Archbishop sees that the current number of women members on Parish Councils in the Archdiocese is most encouraging, as he believes the Parish Council provides a great vehicle for them to express their point of view. Concerning future directions, Archbishop Bathersby hopes that the Archdiocesan Pastoral Council would be not just a forum for education, but also a Council for the debating of ideas and for decision- making. He hopes that such a Pastoral Council would include representatives from lay, clerical and religious groups.

Appendix 13 477 APPENDIX 14 Archdiocese of Adelaide: Diocesan Pastoral Team The following report is based on interviews conducted by the Project Coordinator on Friday 22 January 1999 with: Most Rev. Leonard Faulkner, Archbishop of Adelaide, and Sr Meredith Evans rsm, member of the Diocesan Pastoral Team at the Diocesan Catholic Church Office from 8.30 a.m. to 10.30 a.m. Introduction In the Australian Catholic Church, the Archdiocese of Adelaide has undertaken a unique initiative to recognise and promote the role of women through the inclusion of women in their Diocesan Pastoral Team. The current Archbishop of Adelaide, Most Rev. Leonard Faulkner, explains that this initiative is an attempt to reflect both the vision and spirit of the Second Vatican Council in the Archdiocesan management structure. The Archbishop believes that the Church has benefited significantly from using the talents of both women and men in the leadership of the Archdiocese. Background to the Diocesan Pastoral Team The development of the Diocesan Pastoral Team is based on the theological vision of Church of the Second Vatican Council, in particular, Lumen Gentium, where the Church is presented as "a communion of life, love and truth" directed to the world. (L.G. 9) Within this vision of Church, each person has his/her part to play. It was felt that any effort to reflect this teaching in the structure of the Church required the involvement of both women and men in the governance of the Church. It was seen as theologically important to note that the ultimate responsibility for the local Church is with the Archbishop as shepherd of the Church. The formation of the Diocesan Pastoral Team was also a response to the personal need of the Archbishop to have a Team with whom the Archbishop could work and share. The Team was also seen as a most effective way "to get the job done" in the administration and day-to-day work of implementing diocesan policy. The Diocesan Pastoral Team arose as a result of a formal consultation process initiated by Archbishop Faulkner in the year of his installation in 1985. A diverse group of approximately forty people (ten priests, ten religious and twenty lay) made the following recommendation concerning its preferred option for leadership in the Archdiocese: That the Archbishop appoint a small group or team of people including a Vicar General to work with him in the governance aspect of his pastoral care of the people of the Archdiocese. That the membership of this group or team be open to Religious, Laymen, Laywomen and Priests. This recommendation was widely distributed and discussed throughout the Archdiocese. Both the Council of Priests and the Diocesan Pastoral Council gave their support to this concept. Archbishop Faulkner explained that the positive response of these consultative groups was vitally important to him in the development of the Diocesan Pastoral Team. It was also emphasised that the formation of the Team would not have been possible but for the support for lay participation which had developed over the previous forty years in the Archdiocese by the two previous Archbishops. Purpose of the Diocesan Pastoral Team The Diocesan Pastoral Team defined its primary task and overall objectives in the following way: The Diocesan Pastoral Team is responsible for the Governance of the Archdiocese of Adelaide. This means the pastoral care of the people and the administration of the Archdiocese. The Diocesan Pastoral Team exercises its leadership by developing and holding the Diocesan Vision. The Team: is attentive to the voice of the people, their hopes and concerns as we face together the challenge of our world in all its complexity and chaos; fosters conversations which enhance each person's call to contribute to the shaping of our Church and our world - 'making a difference'; encourages and empowers each person to accept responsibility at all levels; invites a fresh reading of the 'Signs of the Times' in the light of the Gospel; enables development and implementation of policy. The life of the Diocesan Pastoral Team reflects the Vatican Council vision of the Church as the people of God and models partnership and collaborative ministry in the Archdiocese.

478 Woman and Man: One in Christ Jesus The implications of the objectives stated above mean that the Team is involved in and responsible for parishes, cultural communities and agencies in the provision of pastoral care. Examples of such agencies include: The Catholic Education Office; Centre Care - Catholic Family Services; Finance and Property; Liturgy, Justice and Peace; Pastoral Planning; Catholic Youth Services and ecumenical endeavours. Visitation of parishes by all members of the Team is given a high priority. The Diocesan Pastoral Team is concerned with both the implementation of policies and providing visionary leadership. These two dimensions of the work are seen as interconnected. 4. Composition of the Team As referred to in"Background to the Diocesan Pastoral Team", the formal consultation resulted in the recommendation that the preferred model of leadership was the appointment by the Archbishop of a small group or team of people including the Vicar General and that the membership of this group or team be open to religious, lay men, lay women and priests. In accordance with this recommendation, Archbishop Faulkner constituted the Diocesan Pastoral Team comprising a Team of four people: the Archbishop himself, the Vicar General, a Religious Sister and a lay woman. The appointments are for a five-year period and are full-time. All members of the Team, both lay and religious, women and men, are seen as the senior executives of the Church and accepted as such by the Catholic Church and other Christian Churches. For example, the lay woman member of the Team has responsibifity for ecumenical initiatives in the Archdiocese. The formation of the Team is seen as critically important. For the effective functioning of the Team it was considered important that the Team members have an ability to relate to one another in a free and open manner and become friends through working together. S. Activities of the Team In onler to achieve its purpose, the Team meets twice a week where members pray together, plan, review work and monitor the progress of the various responsibilities which each has undertaken. Twice a year, the Team meets for a more intensive and extended time to reflect upon the pastoral care of the Archdiocese and plan appropriate action, and to work out the particular areas of responsibility of individual team members. Pastoral planning for the future is an important priority and a prominent place is given to the development of Basic Ecclesial Communities. The Team frequently calls upon expert help in different areas, such as management and planning, group process skills and theology. The Team meets regularly with Heads of Agencies and others who are involved in pastoral care and leadership in the Archdiocese. A major evaluation of the Diocesan Pastoral Team held in 1989 was most affirming and helpful. In order to avoid being totally concerned with administration, each Team member has some personal ministry to the poor. Particular challenges One of the challenges that has faced the Team over the years has been the development of appropriate processes for the appointment of new members to the Team such as advertising the position and interviewing prospective members. Another challenge concerns the need to attend to the inner life of the team through time given to reflection, prayer and reading together. The form of governance associated with team ministry involves a particular culture which requires an openness to change. The Team encounters a variety of response to change including resistance. it is clear that a definite commitment to this form of governance was required by the Archbishop and priests. As women's participation was facilitated and their effectiveness recognised, a new working relationship emerged between members of the Team which required taking into account the ideas and experiences of others. Reporting procedures Members of the Diocesan Pastoral Team report to the Diocesan Pastoral Council bi-monthly on their activities and seek feedback about the effectiveness of their work. The Team also reports to the Council of Priests on a monthly basis. It was noted that there is no national forum for people in diocesan leadership other than the Australian Bishops' Conference. While there are specialised forums for people involved in areas such as pastoral planning, adult education, justice and peace, liturgy and finance, there is no such forum for those involved in more wide ranging governance matters to come together.

Future directions The major future directions for the Archdiocese have been developed over some time. These include a focus on the Visitation of parishes, cultural communities and Diocesan Offices by the Team, ongoing support for Basic Ecdesial Communities and Pastoral Planning for the future of Parishes.

Appendix 14 479 APPENDIX 15 Targeted Discussion Groups Materials Sent To Potential Contacts BISHOPS' COMMI1TEE FOR JUS110E, DEVELOPMENT AND PEACE

Leo 19 MacKenzie Street Nodh Sydney, NSW 2060

Te)ephone: (02) 9956 5800 J Fax: (02) 9956 5782 27 February 1998

� <First Name>� <Last Name> <Company> <Address> <City>� <State>� <Postal Code> </p><p>Dear �<Title>� <First Name>� <Last Name> </p><p>In 1996 the Australian Catholic Bishops launched a research project on The Participation of Women in the Catholic Church in Australia. The information collected will serve as a basis for theological reflection, pastoral planning, and dialogue with women and women's groups on particular issues. In other words, it will help Church bodies to reflect on and promote the Gospel vision of the equal dignity of women and men, to discuss the issues in a constructive way, and to plan for the future. The Bishops are the main sponsors of the research and the Australian Conference of Leaders of Religious Institutes is also funding it. The Australian Catholic University is supporting the project by donating the time and expertise of some of its key staff. Some background information about how the research is being conducted, and who is on the Research Management Group is enclosed. After the public hearings concluded in July, the Research Management Group identified a number of groups whose voices had not been heard to a significant extent. They are: Aboriginal and Torres Strait Islander women; refugee women; NESB/migrant communities; solo parents; women from lower socio-economic status groups; young women; clergy; lay men. For some of these groups techniques like written submissions and public hearings may have been too formal, intimidating or culturally inappropriate. We want to hear the views of all sectors of the Church. And so it was decided that some form of focus groups or group discussions be undertaken to collect information on the experiences, perceptions, beliefs and opinions of these groups in relation to the key research questions: What are the various ways in which women participate in the Catholic Church in Australia? What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? Your help with group discussions or focus groups would be greatly appreciated. A paper setting out the kind of group process the Research Management Group has in mind is enclosed. As you will see, there are several different kinds of roles, some of which may be combined. For instance, the community contact person could also be the person to lead the group discussion. Note takers might come from the group itself, or others might be asked to attend specifically to take notes. The note takers need not be from the Research Management Group. The Research Management Group would be grateful if you could advise us if you would be willing, and available in the next few months, to volunteer to assist as the community contact and/or group leader for one of these groups. It would help in the planning of group work if you could also let us know what kind of support you would need from the Research Management Group, eg whether or not you would wish to have someone from the Research Management Group present to give some background on the project and/or to be note taker. In some cases the presence of members of the Research Management Group might inhibit group </p><p>480� Woman and Man: One in Christ Jesus members whereas in others it might be taken as a sign of the importance of the event - you will be in a better position to judge this than us. If you would like more information about the research or what is being asked of you, please do not hesitate to contact Dr Marie Macdonald (Tel: 02 9956 5800), or Sr Sonia Wagner (Tel: 0295662188). Your sincerely </p><p>Dr Marie Macdonald for the Research Management Group ------Quick Response: Women's Research Group Work Please post or fax to BCJDP Secretariat, 19 MacKenzie Street, North Sydney, NSW 2060 Fax: 02 9956 5782 Name: Target Group: (please circle) Aboriginal and Torres Strait Islander women; refugee women; NESB/migrant coml)lunities; solo parents; women from lower socio- economic status groups; young women; clergy; lay men I am unable to help yes/no I will act as a community contact yes/no I will lead a group discussion and send in a report on the meeting yes/no I can find an appropriate group leader for the group discussion yes/no We can arrange for our own note taker yes/no We need someone to act as note taker yes/no We would like someone from the Research Management Group to be present yes/no I need more information, please call me on the following number: </p><p>Forums with Targeted Groups Process Notes The basic group process involves: (1) the gathering of a group; (2) an opening statement explaining how the discussion will be conducted and how it will be part of the research on the participation of women in the Catholic Church in Australia; (3) the actual group discussion; and (4) sending a report on the meeting to the BCJDP Secretariat. Volunteers will be needed to undertake several tasks. Some of these tasks can be combined and undertaken by the same person. The main tasks are: acting as the community contact person to gather a group and help find other people to take on different tasks; being the group leader who will lead the discussion and take responsibility for sending in a report on the meeting; and note takers who will take notes at the meeting. The notes that follow set out the various elements of the group process and the details of each task. GROUP PROCESS 1. Gather Group use a community contact person seek participants with a range of life experiences and views group size should be between 6 and 10 people make personal invitations to participants to take part specify a convenient time and choose a familiar/comfortable place 2. Opening Statement explanation of the project and how the group discussion will contribute to it, what will happen with the materials produced ie the notes taken will not be released explain role of each person - group leader, note takers, observers forum exercise not about making decisions or reaching consensus </p><p>Appendix 15 481 want to hear and understand the range of views and experiences present in the group invite each participant to introduce themselves 3. Group Discussion group leader(s) lead participants through semi-structured schedule of questions to focus the discussion (use secondary questions to flesh out the four key questions of the research project) use prompts to probe for further information or the interaction between different views where necessary close discussion with thanks 4. Report on the Meeting review the notes taken by the note taker(s) use the synthesis sheet provided to note the main points made by the group under each of the research questions attach the raw notes taken during the meeting along with any other reflections that seem relevant send the report to the BCJDP Secretariat Tasks 1. Community Contact Person identify potential participants within the target group, taking care to cover a range of experiences and views invite people to take part in the forum set the time and place for the forum taking into account the needs of participants help group leader to ensure that the schedule of questions is expressed appropriately for use with the group (community contact may also be asked to be a group leader) 2. Group Leaders set people at their ease make opening statement (a draft statement which can be customised will be provided) ensure that participants understand their task use semi-structured schedule of questions to initiate discussion keep the discussion focused on matters relevant to the research questions ensure that the questions are expressed appropriately for the group concerned (liaise with community contact on this if the community contact is not the group leader) prompt for further information probe differing views and the interaction between them bring discussion to a dose at the agreed time make sure that a report on the meeting is sent to the BCJDP Secretariat. Use the synthesis sheet provided, attach the note taker's notes and any other relevant material. reiterate how the information will contribute to the wider project thank people for their contribution 3. Note Takers allocate each participant a letter or number as far as possible, record verbatim what each one says noting the identifying letter/number of the speaker supply notes to the group leader and assist in the preparation of a report on the meeting 4. Observers members of the Research Management Group may be available to be present at the forums as observers if this is considered appropriate by the community contact and group leader other appropriate Church personnel may also wish to observe particular forums if this is appropriate </p><p>482� Woman and Man: One in Christ Jesus Draft Opening Statement for Forums with Targeted Groups Forums for the Bishops'Research on The Participation of Women in the Catholic Church in Australia This is an example of the kind of statement that the Group Leader could make at the commencement of aforum or group discussion. Thank you for coming today to take part in this forum. I'm [name] and I'll be leading the discussion. Forums such as this one are beN held with different groups around Australia as part of a larger research project on The Participation of Women in the Catholic Church in Australia. This research was commissioned by the Australian Catholic Bishops to collect information on the participation of women in the Catholic Church in Australia. This information will serve as a basis for theological reflection, pastoral planning and dialogue with women and women's groups on particular issues. In other words, it will help Church bodies to reflect on and promote the Gospel vision of the equal dignity of women and men, to discuss the issues in a constructive way, and to plan for the future. The Bishops are the main sponsors of the research and the Australian Conference of Leaders of Religious Institutes is also funding it. The Australian Catholic University is supporting the project by donating the time and expertise of some of its key staff. This research is being undertaken for the Bishops by the Bishops' Committee for Justice, Development and Peace, the Australian Catholic University and the Australian Conference of Leaders of Religious Institutes. These groups are represented on the Research Management Group established to oversee the project. The research itself centres around four key questions: What are various ways in which women participate in the Catholic Church in Australia? What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? Our questions for discussion today will be based on these four questions. Information is being collected in a number of ways. Written submissions were invited last year and over 2500 submissions from all around the country were received. A detailed analysis of these submissions is now underway. A questionnaire was included in the larger Church Life Survey which took place late last year and a statistically representative sample of some 8,000 people received the questionnaire on women in the Church. The data from this questionnaire is currently being processed. Information on the proportion of people performing various roles and tasks in Catholic organisations who are women is being collected. Hearings were recently held in 23 centres all around Australia. These forums are targeting groups from whom the researchers haven't heard much through the other research instruments and inviting them to discuss the issues. We want to hear the views of all sectors of the Church. Let me explain what we'll be doing today. In a minute I'll invite each of you to introduce yourself to the group and then I'll lead you through a series of questions for discussion. We want to hear and understand the different experiences and points of view on these questions that exist within the group. We want to see how these views interact - where they differ, where they are similar - but we aren't hying to have a debate or reach an agreement. While we are having our discussion [names] will be taking notes. Try to ignore them. These notes will be used by the Research Management Group when they are writing up their report. Your names will not be linked with your opinions as the notes will use letters to identify speakers for example the record will show that "A" said such and such and "B" responded with this view. The notes will only be used for research purposes and will not be distributed. So please relax and feel free to speak honestly and openly. It is not helpful for the research for you to say what you think we want to hear or what you think the Bishops want to hear. We need your honest responses. [Name(s)] is/are here today as observer(s). [Reason eg because Bishop S. would like to know more about what women in his diocese think about these matters; Michael is part of the Research Management Group which will eventually make a report to the Bishops] The findings of this research will be reported to the Bishops and will be made available to the public after they have been presented to the Bishops. It is normal research practice to give the results to the body which commissioned the research before making them available to anyone else. So, we're part of a big and exciting piece of research addressing matters that are of great concern to us as women. Let's introduce ourselves and then we'll move on to the questions for discussion. </p><p>Appendix 15 483 Group Discussion Synthesis Sheet �Group...... Group Leader. </p><p>Contact Address...... </p><p>Question One: What are various ways in which women participate� Question Two: What assistance and support are currently offered to in the Catholic Church in Australia?� women to participate in the Church? Main Points� Main Points </p><p>Question Three: What are bathers to women's participation� Question Four. What are some ways in which women's participation in the Church?� in the Church can be increased? Main Points� Main Points ,� The Participation of Women in the Catholic Church in Australia Background Information </p><p>Origins Issues relating to women in the Catholic Church have been raised with the Bishops for some time. In 1993 the Bishops' Committee for Justice, Development and Peace (BCJDP) agreed to explore the most appropriate way of responding to the different but related proposals before it at that time. Bishops Brennan and Manning were asked to undertake this work for the BCJDP. Bishop Manning carried this task after Bishop Brennan left the BCJDP in 1994 (Bishop Brennan has subsequently returned to the BCJDP as Chair, ifiling a casual vacancy). Towards the end of 1993 the BCJDP Secretariat was asked to look at the possibility of a national survey on the participation of women in the Catholic Church in Australia, and the Australian Catholic University (ACU) was contacted regarding the possibility of collaboration on the project. During 1994 a working group comprising representatives of the ACU, the Research Department of the Australian Catholic's Bishops' Conference (ACBC), and the BCJDP met with a view to providing the BCJDP with a detailed research proposal for consideration. In November 1994 the ACBC received a report on the working group's progress. The general objective of the project was endorsed and the ACBC awaited a final research proposal with costing. In April 1995 the ACBC received the working group's research proposal and approved funding for the project. The BCJDP was also to approach the Australian Conference of Leaders of Religious Institutes (ACLRI) to back the project. The ACLRI agreed to provide a contribution towards the cost of the project. The BCJDP subsequently asked the working group which had prepared the researching proposal to take on the role of Research Management Group (RMG). The ACLRI was also invited to nominate a representative on the RMG. </p><p>Members of the Research Management Group The Research Management Group is comprised of: Bishop Kevin Manning (Convenor); Ms Sandie Cornish (BCJDP Secretariat and Secretary to the RMG); Dr Michael Costigan (BCJDP Executive Secretary); Professor Peter Carpenter (ACU); Dr Marie Macdonald (ACU); Sr Margaret Malone (ACU); Sr Sonia Wagner (ACLRI); Mr Bob Dixon (Project Officer, Church Life Survey). </p><p>Appendix 15 485 3. General Objective The general objective of the research project is to gather data on the participation of women in the Catholic Church in Australia. The information obtained is intended to provide a solid basis for theological reflection, pastoral planning and dialogue with women and women's groups on particular issues. The research project addresses four key questions: What are various ways in which women participate in the Catholic Church in Australia. What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? </p><p>4. Research Instruments Written Submissions Written submissions addressing the project's key questions were invited from groups or individuals at the project's launch in August 1996, through Catholic and secular media, and through direct mailings. The invitation has been extended widely through parishes, women's groups, Church organisations and movements. Many thousands of sets of project materials have also been distributed by the BCJDP in response to requests. Over two thousand five hundred submissions from all over Australia were received by the end of December 1996. A wide range of views and experiences were reflected in the submissions. Surveys Five percent of the Church attenders in the Church Life Survey's statistical sample of parishes have received a questionnaire relating to the participation of women in the Catholic Church in Australia. This will provide a statistically representative sample of approximately 8,000 church attenders. The Church Life Survey's survey of parish coordinators will also provide significant data about the roles of women in parishes. A simple survey of Catholic organisations in the health, education and welfare areas, together with information from the Affirmative Action Agency, will provide background information on the proportion of people in various kinds of roles in Church organisations who are women. This survey has also been distributed to dioceses to respond to as organisations. The Catholic organisations' survey has yielded a modest return rate. Hearings Hearings are now being held in all State and Territory capital cities and several regional centres. The dates and locations of the hearings can be obtained from the BCJDP Secretariat. Those wishing to make presentations to hearings need to apply to do so through the BCJDP Secretariat and will be required to submit a brief overview of the points to be covered. Appearances are by appointment only. The Research Management Group is selecting presenters to cover the widest possible range of views at each hearing. Presentations are being heard by a panel comprising members of the Research Management Group and the local Bishop. The role of the panel is hear the presentations and to ask questions of clarification rather than cross examining presenters. The hearings are open to members of the public to observe. </p><p>5. Research Report It is expected that the Research Management Group will submit a research report to the ACBC by the end of 1998. </p><p>486� Woman and Man: One in Christ Jesus APPENDIX 16 Contacts and Group Leaders of Targeted Discussion Groups Solo Parents F Bryan Tiernan and Bishop K Manning and Pat Tomlinson and Therese Fox iRose Narkie Ms Lucy O'Connell GROVEDALE VIC 3216 Aboriginal Catholic Ministry PARRAMATFA NSW 2150 PERFH WA 6840 Sr Pat Dillon sgs Mr Josh Puls WEST DAPTO NSW 2530 Sr Clare Ahern rsj Marist Young Adult Ministry BROOME WA 6724 PARKVILLE VIC 3052 Ms Anne-Maree Coughlin GLENGOWRIE SA 5044 Ms Barbra Aspelt Mr Edgar Trejo Aboriginal Catholic Ministry NORTH FITZROY VIC 3068 Young Women ERSKINEVTLLE NSW 2041 Serra Club - Mr Ernie Mullens Bishop K Manning Ms Maisie Cavanagh SYDNEY NSW 2000 PARRAMATFA NSW 2150 Aboriginal Catholic Ministry Mr Tony Neylan Ms Lisa Armstrong and PARRAMATFA NSW 2150 RYDE NSW 2112 Ms Esther McDonnell Sr Daphne McKeough ram Young Christian Workers Fr Paul Devitt ACLRI ORANGE NSW 2800 GRANVILLE NSW 2142 ANNANDALE NSW 2038 Disabled Women and Sr Maureen Minehan csb Refugee Women Kildara Centre Their Carers MALVERN VIC 3144 Sr Pat Dillon sgs Sr Pat Kelly mss WEST DAPTO NSW 2350 Sr Mary Cresp rsj Catholic Care ANNANDALE NSW 2038 Sr Judith Sippel rsj PIMUCO QLD 4812 Mary MacKillop College Ms Margo Gibson Ms Melissa Phillips WETHERILL PARK NSW 2164 Catholic Institute of Sydney Ephpheta Centre STRATHFIELD NSW 2135 Migrant Women and Women FLEMINGTON NSW 2140 from Non English Speaking Ukrainian Rite Women Sr Mary Silk pbvm Backgrounds Ephpheta Centre Bishop Peter Stasiuk Sr Gwen Bade sgs and FLEMINGTON NSW 2140 NORTH MELBOURNE VIC Mrs Jenny Hanks 3051 Mr Leonie Reid St Gregory's Parish Personal Advocacy Centre Mrs Anna Parasyn QUEANBEYAN NSW 2620 MORLEY WA 6062 CHESTER HILL NSW 2162 Sr Marietta Rae cab Mr Pat Higgins Rev. Zdan and Mrs Olga CLAYIDN VIC 3168 SOUTH PERTH WA 6951 Kolomyec Sr Marie O'Kelly cab CANBERRA ACT 2601 CLAYFON VIC 3168 Clergy Women from Lower Socio- Fr Brian Gallagher mac Economic Backgrounds Missionaries of the Sacred Heart Sr Rita Hassett COOGEE NSW 2034 Mamre Mgr Ian Dempsey ST MARYS NSW 2760 ADELAIDE SA 5001 Ms Bernice Moore Fr Kevin Dance cp WATAC The Passionists SURRY HILLS NSW 2010 ST IVES NSW 2075 Ms Anne Dowling Mr Robert Dixon GLENROY VIC 3046 CLAYFON VIC 3196 Sr Mary Gregory sgs Aboriginal and Tortes Strait CLAYMORE VIC 2559 Islander Women Sr Mary Duffy sgs Ms Joan Hendricks PRESTON VIC 3072 Churches Together Aboriginal Sr Frances Sheahan sgs Partnership WOODRIDGE QLD 4114 BRISBANE QLD 4001 Lay Men Ms Melissa Brickell Aboriginal Catholic Ministry Knights of the Southern Cross THORNBURY VIC 3071 AUSTRALIA Bishop E Collins DARWIN NT 0800 </p><p>Appendix 16 487 APPENDIX 17 Materials Sent to Catholic Organisations BISHOPS' COMMITTEE FOR JUS110E, DEVELOPMENT AND PEACE </p><p>Leo XIII House 19 MacKenzie Street North Sydney, NSW 2060 </p><p>Telephone: (02) 9956 5800 J� Fax (02) 9956 5782 Dear The Australian Catholic Bishops' Conference (ACBC) has requested that the Bishops' Committee for Justice, Development and Peace (BCJDP) organise a research project on The Participation of Women in the Catholic Church in Australia. Bishop Kevin Manning, Secretary of the BCJDP and Chair of the Australian Catholic Social Justice Council, has oversight of the project. The research is being conducted for the ACBC by the BCJDP, the Australian Catholic University, and the Australian Conference of Leaders of Religious Institutes. The general objective of the research is to gather information about the participation of women in the Catholic Church in Australia. This information is intended to provide a solid basis for theological reflection, pastoral planning and dialogue with women and women's groups on particular issues. The project will gather responses from both women and men, and will involve both those who are and those who are not actively involved in official Church structures. It will explore four key questions: What are the various ways in which women participate in the Catholic Church in Australia? What assistance and support are currently offered to women to participate in the Church? What are barriers to women's participation in the Church? What are some ways in which women's participation in the Church can be increased? Your organisation is invited to participate in the project in the following ways: </p><p>Women in Your Organisation Please fill in the enclosed form, which requests information about the proportion of women performing various kinds of roles in your organisation, and return it to the BCJDP Secretariat (19 MacKenzie Street, North Sydney, NSW 2060) by 1 November 1996. </p><p>Written Submissions A call for written submissions from groups or individuals will be made at the project's launch on 21 August 1996. Submissions should address one or more of the key research questions and be mailed to the BCJDP Secretariat by 1 December 1996. A set of quidelines, including key questions to respond to, and the form in which material may be submitted, is available to any interested parties from Sandie Cornish at the BCJDP Secretariat. You can assist the project by making a submission as an organisation and/or encouraging your staff to make submissions. We hope to advertise the call for submissions broadly in the community rather than simply through parish structures. Responses are sought from women and men, young and old, those who are and those who are not attached to parish or other Church structures. </p><p>Hearings Hearings will be held in a number of capital cities and regional centres across all Australian States and Territories during 1997. When notice of the times and places of these hearings is given, your organisation can make an appointment to make a presentation. individual staff members or groups of staff members could also be encouraged to do this. Presentations should address one or more of the key research questions. Those wishing to make presentations at hearings will need to arrange an appointment through the BCJDP Secretariat. Again, details of these hearings will be broadly publidsed and information on the processes to be used will be available from the BCJDP Secretariat. </p><p>488� Woman and Man: One in Christ Jesus The project's Research Management Group (RMG), appointed by the BCJDP, includes representatives of the BCJDP Secretariat, the Australian Catholic University and the Australian Conference of Leaders of Religious Institutes. Its members are: Bishop Kevin Manning (Convenor); Ms Sandie Corrdsh (BCJDP Secretariat and Secretary to the RMG); Dr Michael Costigan (BCJDP Executive Secretary); Professor Peter Carpenter (ACU); Dr Marie Macdonald (ACU); Sr Margaret Malone (ACU); Sr Sonia Wagner (ACLRI); and Mr Bob Dixon (Project Officer, National Church Life Survey). This research project may not answer all possible questions about gender relationships within the Church in Australia, but it will be a pioneering piece of research which will help to open up the research agenda. As Pope John Paul II indicated in his letter to women, we have to examine the past with courage if we are to acknowledge the contributions of women and to remove injustice, exploitation and domination from gender relations within the Church. This research project should help us to find practical ways of renewing and expressing our commitment to the Gospel vision of the dignity of women and the mission of the Church. We welcome your interest in this research and urge you to take part in it and to pray for its success. Your sincerely, </p><p>(Ms) Sandie Cornish Assistant to (Dr) Michael Costigan, the Executive Secretary, BCJDP Member of the Research Management Group for the research project on The Participation of Women in the Catholic Church in Australia. </p><p>Appendix 17 489 The Participation of Women in the Catholic Church in Australia </p><p>What proportion of people participating in your organisation in the following ways are women? Please indicate below what proportion of people performing each kind of task are women eg 10% of those performing leadership or management roles in this organisation are women. If accurate figures are not available please provide an estimate. Any relevant attachments would be appreciated. </p><p>% of people Performing these Roles and Tasks Roles & Tasks� Who are women leadership, management middle-management, professions, supervision, coordination para-professional, secretarial, administration, clerical/support, technical, trades eg horticulture, voluntary work, fundraising, 'caring' other categories </p><p>What assistance and support are currently offered to women to participate in your organisation? </p><p> please continue overleaf if necessary </p><p>What are barriers, if any, to women's participation in your organisation? </p><p> please continue overleaf if necessary </p><p>What are some ways in which women's participation in your organisation could be increased? </p><p> please continue overleaf fnecessary </p><p>490� Woman and Man: One in Christ Jesus APPENDIX 18 Letter Sent to Theological Institutes </p><p>BISHOPS' COMMI1TEE FOR JUSTiCE, DEVELOPMENT AND PEACE </p><p>Leo XIII House 19 MacKenzie Street North Sydney, NSW 2060 </p><p>Telephone: (02) 9956 5800 f �Fax: (02) 9956 5782 29 April 1998 </p><p>Name and address of institution </p><p>As you may be aware, the Australian Catholic Bishops' Conference (ACBC) has requested the Bishops' Committee for Justice, Development and Peace (BCJDP) to undertake a research project on The Participation of Women in the Catholic Church in Australia. Bishop Kevin Manning, Secretary of the BCJDP and Chair of the Australian Catholic Social Justice Council, has oversight of the project. The research is being conducted for the ACBC by the BCJDP, the Australian Catholic University and the Australian Conference of Leaders of Religious Institutes. The Research Management Group aims to present the report of the project to the first plenary meeting of the Australian Catholic Bishops' Conference in 1999. The general objective of the research project is to gather information about the participation of women in the Catholic Church in Australia. This information is intended to provide a solid basis for theological reflection, pastoral planning and dialogue with women and women's groups on particular issues. As part of the data for this project, the Research Management Group wishes to include accurate statistics about the number of men and women undertaking theological studies in Australian Catholic tertiary institutions. Over the last twenty years, the number of women studying theology has greatly increased. In order to present an accurate picture, we would greatly appreciate your assistance in providing statistics concerning the number of men and women currently enrolled in Semester One 1998 in both undergraduate and postgraduate courses at your institution. We would be grateful if you would complete the attached form and return it to the address set out below by June 1 1998. </p><p>BCJDP Secretariat 19 MacKenzie Street, North Sydney NSW 2060 </p><p>On behalf of the Research Management Group, I welcome your assistance in this important work. If you have any queries or concerns about this request, please do not hesitate to contact me. Your sincerely, </p><p>Dr Marie Macdonald Project Coordinator 'e Participation of Women in the Catholic Church in Australia' </p><p>Appendix 18 491 APPENDIX 19 Survey of Women undertaking Theological Studies in Catholic Institutions 1998 </p><p>There was 100% return rate from the Catholic Catholic Universities institutions offering undergraduate and/or Australian Catholic University postgraduate courses in theology in 1998 as set out McAuley Campus in The Australian and New Zealand Association of P0 Box 247 Theological Schools: Fact Book 1997-8-9, pp. 1-23. Everton Park St. Francis Xavier Seminary Queensland 4053 Adelaide College of Divinity Campus Academic Registrar: Mr VJ Bourke 34 Lipsett Terrace The University of Notre Dame Australia Brooklyn Park College of Theology SA 5032 P0 Box 1225 Rector Rev. Dr Gregoiy Cooney CM Fremantle Catholic Institute of Sydney Western Australia 6959 99 Albert Road Dean: Dr Michael Jackson Strathfield Catholic Institute NSW 2135 President: Rev. Dr. Neil Brown Catholic Institute of Western Australia Suite I Catholic Theological College 16 Main Street Bayview Ave Osborne Park P0 Box 301 Western Australia 6017 Clayton Director: Sr Eleanor Carter csb Vic 3168 (In conjunction with Edith Cowan & Curtin Master: Rev. Dr Austin Cooper OMI Universities) Catholic Theological Union 1 Mary Street Hunter's Hill In addition to the Theological Schools listed in The NSW 2110 Australian and New Zealand Association of Theological Principal: Rev. Teriy Kelly SM Schools: Fact Book 1997-8-9, pp.1-23, the following College was consulted: Jesuit Theological College 175 Royal Parade Vianney College Parkville P0 Box 172 Vic 3052 Wagga Wagga Principal: Rev. Brendan Byrne Si NSW 2650 Rector Fr Warren Mossfield Pius XII Seminary (Catholic Regional Seminary) Approach Road Banyo Queensland 4014 Principal: Rev. Dr John Chalmers St Paul's National Seminary I Roma Avenue Kensington NSW 2033 Rector: Fr Paul Cashen mac Yarra Theological Union 90 Albion Road Box Hill Vic 3128 President: Rev Dr Campion Murray OFM </p><p>492� Woman and Man: One in Christ Jesus APPENDIX 20 Australian Social Trends in the Nineties Each year the Australian Bureau of Statistics publishes a volume entitled AUSTRALIAN SOCIAL TRENDS (Catalogue No. 4102.0) Set out below are brief summaries of key articles in these volumes 1995-1998 dealing with the following topics: Gender differences in educational achievement Trends in marriage and divorce Trends in de facto partnering Trends in fertility One-parent families The value of unpaid work Women's contribution to couple earnings Families and work Trends in women's employment Taken together these summaries provide a snapshot of Australian society in the nineties in several key dimensions, education, marriage and family, income and employment. Gender differences in educational achievement Before the 1980s boys had more favourable outcomes than girls from Australia's schools, colleges and universities. Boys enjoyed superior Year 12 results and great participation in, and graduation from, post-compulsoiy education. In the past decade girls have extended their lead in the subjects they have previously dominated, and have begun to perform better than boys in some of the areas of mathematics and science. In 1986 the apparent retention rates to year 12 in school (ie. not TAPE) were 46 percent for boys and 52 percent for girls, a gap of 6 percentage points. By 1996 these rates had risen to 66 percent for boys and 77 percent for girls, the gap in favour of girls widening to 11 percent. Even when the choice after Year 10 of TAPE by students is considered, a choice made more by boys than girls, and the school/TAPE retention rates are combined girls are still more likely to finish Year 12 than are boys. Students' successful completion of Year 12, as measured by their TE score, is crucial to their chances of gaining entry to the course of their choice at university. Changes in the TE scores of boys and girls over time from the early 1980s to the 1990s have been assessed in a NSW study of TE Scores. In 1981 the average TE score for girls was 0.6 marks higher than was the average TE score for boys. By 1991 this difference in favour of girls had increased to 4.4 marks and by 1996 to 19.4 marks. Trends in marriage and divorce The ABS has noted that the marriage rate in Australia is at its lowest since the great depression. However, up to 60 percent of married people can expect to stay married to the same person until one partner dies. The Bureau notes that Australian marriage rates have followed the pattern of prevailing economic and social conditions. Since 1970 the marriage rate has declined, partly as a result of economic downturn, but partly due to changes in divorce laws attitudes to marriage and to living together arrangements. The overall ageing of the Australian population has also been partly responsible for the decrease in marriage rates. </p><p>Appendix 20 493 By the early 1990s it was found that over the previous thirty year period, 40 percent of all marriages end in divorce in Australia. The divorce rates in this country was consistently higher in the 1980s and early 1990s than at any time in our history before 1975. The Bureau notes that the proportion of divorces involving children has decreased steadily from 62 percent in the early 1980s to 53 percent in the early 1990s. Along with the rise in the median age of mothers at the birth of their first child in a marriage, these changes suggest that divorce is becoming more likely to occur before any children are born. Trends in de facto partnering A gradual change in social attitudes in Australia over the past sixty years has seen an increase in de facto partnering. The ABS first collected data specifically on de facto relationships in the 1982 Family Survey and at that time 5 percent of all couples were found to be de facto. By 1992 this had risen to 8 percent of all couples. The most striking change in this matter is that while in 1975 only 16 percent of couples had lived together before marriage (ie. roughly 1 in 6) by 1992 56 percent of couples marrying in that year had already lived together (ie. over hail). This 40 percent change represents a quite fundamental social shift. In 1963 births outside marriage made up 6 percent of all births. This had increased to 10 percent by 1975 and to 25 percent by 1993. The Bureau also shows that births outside marriage to older women are increasingly common and paternity of births outside marriage is increasingly acknowledged. These three indicators taken together are indicative for the Bureau of the increasing prevalence of de facto relationships. Trends in fertility In the hundred years 1894-1994 the birth rate has more than halved, from 31 births per 1,000 mean population to just 14 births per 1,000 mean population. Declining fertility, notes the Bureau, leads to an ageing population with policy implications for income support and health services. In 1924 the current family size in Australia for all married women who gave birth was 3.1 children. But for married women aged 45 or over who gave birth in 1924 the family size was 7.7 children. By 1997 current family size had declined to 2.0 children and for women over 45 it had declined to 3.2 children from 7.7 children some 70 years earlier. The Bureau also notes that the past 30 years have seen women increasingly delaying child rearing until much later in their lives, having fewer children, as we have noted, and concentrating child rearing over a shorter span of years. One-parent families In the ten year period 1986-1996 the ABS labour Force Survey shows the number of one- parent families grew from 311,800 to 467,200. Particularly telling, however, is the fact that in the 1986-1996 period one-parent families as a proportion of all families with dependent children rose from 14 percent (roughly I in 7) to 19 percent (roughly 1 in 5). Increasingly factors other than widowhood and divorce from registered marriages are becoming much more significant in the incidence of one-parent families. By 1992 the number of lone parents who had never married (123,000) was double the number of such parents (53,500) a decade earlier. The Bureau notes one-parent families are over-represented among low income families and at greater risk of poverty than couple families. Even on the basis of equivalent income, ie. incomes adjusted for differences in family size/composition, 32 percent of </p><p>494� Woman and Man: One in Christ Jesus one-parent families compared to 16 percent of couple families with children fall in the lowest one-fifth of the national income distribution. Value of unpaid work In 1992 the Bureau estimated the value of unpaid work to be $228 billion dollars, or 58 percent of 1992 GDP. Women contributed 65 percent of all unpaid work. However, an important social trend is being uncovered. Between 1984 and 1994 the proportion of women participating in the labour force has increased from 45 percent to 52 percent. Over the same period the proportion of couples with dependent children and both partners in paid work has risen dramatically from 42 percent of couples to 53 percent of couples. In these latter households - couples working who have dependent children - the Bureau suggests that tasks in the household previously done as unpaid work are being performed increasingly with paid market replacements. Women's contributions to couple earnings We have noted that the proportion of couples with dependent children with both partners employed increased from 42 percent in 1984 to 53 percent in 1994. The Bureau suggests several reasons for this change: a move away from traditional views of women's roles; legislation for equal employment opportunity; the availability/acceptability of child care; high inflation periods and high housing interest cycles; the desire for a better standard of living. In 1994 the Bureau recorded that women in couples with dependent children in which both partners were full-time employees contributed 43 percent of the couple's earnings. The earnings of couples are directly related to their working arrangements and the Bureau's data indicates that, when married women are working, their incomes tend to increase in proportion to their husband's incomes. Families and work In Australia in 1996 8 percent of couple families with children aged 0-14 years had both partners not in employment. In 1981 the corresponding figure was 5 percent. In this same period of time 1981-1996 the proportion of families with children aged 0 - 14 years in which both parents worked increased by 13 percentage points from 41 percent to 54 percent. In short, in Australia at the present time families with children are more likely to have two incomes. Conversely, at the other end of the scale, the proportion of families with neither parent working has also increased. These changes, the Bureau notes have occurred because of the interaction between changing social moves and changes in the economy and the labour force. Labour force restructuring, which has favoured those with post-secondary education qualifications, together with rising unemployment levels among the unskilled and the uneducated have influenced these trends. Trends in women's employment The Bureau in March 1998 reported 3.7 million women employed, which represented 43 percent of total employment, men and women. In 1954 women represented 23 percent of those employed. Over these 44 years in Australia changes in work processes, meaning far fewer manual jobs, the growth of service industries plus changes to human resource management practices have expanded opportunities for women to work and to combine work with family responsibilities. </p><p>Appendix 20 495 jAc6 </p><p>Interestingly there has been a very large growth in the numbers of women working in part-time jobs. The most notable change over the past thirty years has been among married women. The labour force participation rate for married women aged 15-64 years increased from 34 percent in 1968 to 63 percent in 1998, while that for other women rose by just 2 percent to 67 percent. Women, notes the Bureau must fit their careers around family responsibilities. This makes them more likely to work part-time than men. Women may also have lengthy career breaks which affect their employment continuity and hence the level they will attain within a particular occupation. The articles dealing with the issues above are set out in the Table below. </p><p>Volume of Issue AotideTdle Australian Social Trends Educational achievement Gender differences in educational 1998: Pages 81-85 achievement </p><p>Family Formation and Trends in marriage and divorce 1995: Pages 33-37 living Arrangements Trends in de facto partnering 1995: Pages 38-40 Trends in fertility 1996: 36-40 One-parent families 1997: 34-38 </p><p>Income distribution and The value of unpaid work 1995: 118-119 paid work Women's contribution to couple 1995: 115-117 earnings Families and work 1997: 30-33 Trends in women's employment 1998: 111-114 </p><p>CAI\TCELLFD </p><p>496 �Woman and Man: One in Christ Jesus n August 1996, a key project, 'The Participation of Women in the Catholic Church in Australia', was launched, beginning an O-f exhaustive research process. The response to this project was overwhelming, and the report of this crucial and controversial project is contained in this volume, Woman and Man: One in Christ Jesus. </p><p>The research project was undertaken for the Australian Catholic Bishops Conference by the Bishops' Committee for Justice, Development and Peace, Australian Catholic University and the Australian Conference of Leaders of Religious Institutes. The results identify key issues concerning women's participation in the Church. This is the largest research project on a single issue undertaken by the Catholic Church in Australia. </p><p>The members of the Research Management Group who were responsible for the conduct of the research and the preparation of the report were: </p><p>Bishop Kevin Manning, Convenor </p><p>Professor Peter Carpenter, Chairperson </p><p>Dr Marie Macdonald, Project Coordinator and Principal Author </p><p>Ms Sandie Cornish </p><p>Dr Michael Costigan </p><p>Mr Robert Dixon </p><p>Sr Margaret Malone sgs </p><p>Sr Sonia Wagner sgs </p><p>� HarperCollinsReligious ISBN 1-8637-1782-X An imprint of HarperCollinsPisblishers http://www.harpercollins.com.au </p><p>� RE LIGIO N/SOCIOLOGY 9 781863717823 </p> </div> </article> </div> </div> </div> <script src="https://cdnjs.cloudflare.com/ajax/libs/jquery/3.6.1/jquery.min.js" crossorigin="anonymous" referrerpolicy="no-referrer"></script> <script> var docId = 'd19c0aa4f7e725e297964a1d0a3b30de'; var endPage = 1; var totalPage = 513; var pfLoading = false; window.addEventListener('scroll', function () { if (pfLoading) return; var $now = $('.article-imgview .pf').eq(endPage - 1); if (document.documentElement.scrollTop + $(window).height() > $now.offset().top) { pfLoading = true; endPage++; if (endPage > totalPage) return; var imgEle = new Image(); var imgsrc = "//data.docslib.org/img/d19c0aa4f7e725e297964a1d0a3b30de-" + endPage + (endPage > 3 ? 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